In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.

Dans des articles précédents, nous avons établi que les millérites reconnaissaient qu’ils accomplissaient la parabole des dix vierges, Habacuc chapitre deux et Ézéchiel chapitre douze, versets vingt et un à vingt-huit. Les versets d’Ézéchiel indiquent que, lorsque ces trois passages prophétiques seront parfaitement accomplis dans les derniers jours, « l’effet de toute vision » sera accompli. Sœur White traite également de ce phénomène.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

« Dans l’Apocalypse, tous les livres de la Bible se rejoignent et s’achèvent. Voici le complément du livre de Daniel. L’un est une prophétie ; l’autre, une révélation. Le livre qui fut scellé n’est pas l’Apocalypse, mais cette partie de la prophétie de Daniel qui se rapporte aux derniers jours. L’ange ordonna : “Mais toi, Daniel, tiens secrètes ces paroles, et scelle le livre jusqu’au temps de la fin.” Daniel 12:4. » Acts of the Apostles, 585.

The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”

Les parabole des dix vierges se répète jusque dans ses moindres détails au temps du scellement des cent quarante-quatre mille, lequel a commencé le 11 septembre 2001 et s’achève lorsque la porte se ferme sur les vierges folles lors de la loi dominicale imminente. Dans cette période de l’histoire, l’effet de chaque vision est représenté en ce que « tous les livres de la Bible se rencontrent et s’achèvent ».

We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.

A ti ti ń kọ pẹpẹ ìmọ̀ ní àpilẹ̀kọ tí ó ṣáájú láti fi ìlà ìta ti ìtàn hàn, èyí tí a ṣàfihàn nínú ẹsẹ̀ ogójì ti Danieli mọ́kànlá, tí ó dúró fún ìtàn òṣèlú ìwo Oloṣèlú Olómìnira ti ẹranko ilẹ̀. Ìtàn náà ń lọ ní ìbámu pẹ̀lú ìtàn ẹ̀sìn ìwo Pọ́tẹ́sítántì tòótọ́ ti ẹranko ilẹ̀. A ti dá díẹ̀ nínú àwọn ìlà àsọtẹ́lẹ̀ mọ̀ tí ń sọ̀rọ̀ nípa ìwo Olómìnira ti ẹranko ilẹ̀, a sì ń gbé àwọn ìlà wọ̀nyẹn kalẹ̀ lórí ìtàn àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ ní àkókò òpin ní ọdún 1989.

The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.

በ1776 የጀመረውና በ1798 በዘመኑ መጨረሻ የተፈጸመው የምድር አውሬ ትንቢታዊ ዘመን፣ አሁን ተጽእኖአቸውን እያሳዩ ያሉትን መስመሮች ሁሉ በአንድነት ለማምጣት በምናደርገው ጥረት ለመጠቀም የምንፈልገው መስመር ነው። የ1776 እስከ 1798 ዘመን የአልፋና የኦሜጋ ፊርማ አለው፥ ምክንያቱም በአንድ ሕግ የማውጣት እርምጃ ይጀምራልና በአንድ ሕግ የማውጣት እርምጃ ይጨርሳል፤ ይህም የአንድ ሕዝብ መናገር ነው።

“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

«La parole de la nation est l’action de ses autorités législatives et judiciaires.» The Great Controversy, 443.

A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.

La parole est l’une des caractéristiques premières de la bête terrestre. La Constitution des États-Unis était un document divin qui a ouvert les portes à la liberté religieuse et politique et, ce faisant, a englouti le « fleuve » de persécution que les rois d’Europe et l’Église catholique avaient fait déferler pendant des siècles.

And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.

Na nyoka akatupa kutoka kinywani mwake maji kama mto nyuma ya yule mwanamke, ili amchukue na mto huo. Nayo nchi ikamsaidia yule mwanamke, nayo nchi ikafungua kinywa chake, ikaumeza mto ule alioutupa yule joka kutoka kinywani mwake. Ufunuo 12:15, 16.

At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.

À la fin du règne de la bête de la terre en tant que sixième royaume de la prophétie biblique, elle parlera de nouveau, mais alors elle parlera comme un dragon, en imposant la loi du dimanche.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

Na minyɔ̃ n’ɛl bɔfɔ̃ mɔ̃ bɛ sɔ tsoa ninyɛ; eye ewo dziku eve si le abe alẽ tɔ ene, eye eƒo nu abe drakon ene. Nyaɖeɖefia 13:11.

The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.

Mnyama wa dunia alianza kuwa ufalme wa sita mwaka 1798, wakati upapa uliponyang’anywa nguvu zake.

“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

«Ve quand le Papauté, dépouillé de sa force, fut contrainte de renoncer à la persécution, Jean vit surgir une nouvelle puissance pour faire écho à la voix du dragon et poursuivre la même œuvre cruelle et blasphématoire. Cette puissance, la dernière qui doit faire la guerre à l’Église et à la loi de Dieu, était symbolisée par une bête ayant des cornes semblables à celles d’un agneau.» Signs of the Times, 1er novembre 1899.

In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.

En 1798, lorsque la papauté reçut sa blessure mortelle, les États-Unis parlèrent, et, comme c’est toujours le cas avec l’Alpha et l’Oméga, la parole prononcée au commencement préfigurait la parole prononcée à la fin. Les Alien and Sedition Acts furent promulgués en 1798, préfigurant les lois qui sont mises en œuvre à la fin concernant l’immigration illégale et les médias.

The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.

موږ چې له ۱۷۷۶ څخه تر ۱۷۹۸ پورې موده په پام کې نیسو، د الفا او اومیګا نښه په ځان کې لري؛ ځکه چې دا په پیل کې د خپلواکۍ د اعلامیې «وینا کول» مشخصوي، کوم چې د ۱۷۹۸ د پردیو او فتنې د قوانینو نمونه ده. د همدې مودې په منځ کې د متحده ایالاتو اساسي قانون موندل کېږي. دغه موده د ځمکني ځناور د واکمنۍ نبوي انځور وړاندې کوي؛ ځکه چې دا د وری په څېر په وینا پیل کوي، خو موده د هغو قوانینو په بڼه پای ته رسېږي چې د اژدها استازیتوب کوي. خو لکه څنګه چې ډېر ځله وي، د یو شي پیل او پای له متضادو سره سمون خوري. د دې مودې لومړنی نښان په وروستي نښان کې انځور شوی، او منځنی نښان د متحده ایالاتو اساسي قانون و، چې دیارلسو ایالتونو تصویب کړ. د «حقیقت» لپاره عبراني کلمه د لومړي توري، بیا د دیارلسم توري، او بیا د عبراني الفبا د وروستي توري په وسیله جوړه شوې ده.

The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.

La période que nous considérons à présent porte la marque du Premier et du Dernier, qui est la Vérité. Cette période représente une période qui conduit au commencement du règne de la bête de la terre en tant que sixième royaume de la prophétie biblique, et elle représente par conséquent une période qui conduit à la fin du règne de la bête de la terre en tant que sixième royaume de la prophétie biblique. Cette période a commencé au temps de la fin, en 1989. La période de 1776 à 1798 doit être appliquée à celle de 1989 jusqu’à la loi dominicale imminente, lorsque la bête de la terre parle comme un dragon, comme le représentent les Alien and Sedition Acts.

It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”

Il vaut la peine d’intégrer à notre étude une autre vérité prophétique. Cette vérité constitue un élément du « temps de la fin » en tant que symbole souvent négligé. L’adventisme laodicéen sait peut-être fort bien que 1798 fut le « temps de la fin », mais sa compréhension s’arrête généralement là, car il n’a aucune idée du fait que chaque ligne de réforme est parallèle aux autres lignes de réforme. Chaque ligne de réforme commence par le « temps de la fin ».

Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.

Moïse était une figure du Christ, et Moïse l’a déclaré expressément; Pierre l’a confirmé dans le livre des Actes.

The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

L’Éternel, ton Dieu, te suscitera du milieu de toi, d’entre tes frères, un Prophète comme moi : vous l’écouterez. Deutéronome 18:15.

Jesus was to be “like unto” Moses.

Yesu a a tshwanetse go “tshwana le” Moshe.

And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.

এখন, হে ভ্রাতৃগণ, আমি জানি যে তোমরা অজ্ঞতাবশতই তা করেছ, যেমন তোমাদের শাসকরাও করেছে। কিন্তু যে সব বিষয় ঈশ্বর পূর্বেই তাঁর সকল ভাববাদীর মুখ দিয়ে ঘোষণা করেছিলেন, যে খ্রিষ্টকে দুঃখভোগ করতে হবে, তিনি সেই সবই এইরূপে পরিপূর্ণ করেছেন। অতএব তোমরা অনুতাপ কর এবং প্রত্যাবর্তিত হও, যাতে তোমাদের পাপসমূহ মুছে ফেলা হয়, যখন প্রভুর সান্নিধ্য থেকে সতেজতার সময় উপস্থিত হবে; এবং তিনি যীশু খ্রিষ্টকে প্রেরণ করবেন, যিনি পূর্বে তোমাদের কাছে প্রচারিত হয়েছিলেন। তাঁকে স্বর্গ অবশ্যই গ্রহণ করে রাখবে সেই সর্ববস্তুর পুনঃস্থাপনের সময় পর্যন্ত, যার বিষয়ে ঈশ্বর জগতের আদিকাল থেকে তাঁর সকল পবিত্র ভাববাদীর মুখ দিয়ে বলেছেন। কারণ মোশি সত্যই পিতৃপুরুষদের বলেছিলেন, ‘প্রভু তোমাদের ঈশ্বর তোমাদের ভ্রাতৃগণের মধ্য থেকে আমার সদৃশ একজন ভাববাদী তোমাদের জন্য উত্তোলন করবেন; তিনি তোমাদের যা কিছু বলবেন, সে সমস্ত বিষয়ে তোমরা তাঁর কথা শুনবে। আর এমন ঘটবে যে, যে কোনো প্রাণ সেই ভাববাদীর কথা শুনবে না, সে লোকসমাজের মধ্য থেকে সম্পূর্ণরূপে বিনষ্ট হবে।’ আরও, শমূয়েল থেকে আরম্ভ করে পরবর্তী সকল ভাববাদী, যারা যতজন কথা বলেছেন, তারাও অনুরূপভাবে এই দিনগুলির বিষয় পূর্ববাণী করেছেন। প্রেরিত 3:17–24.

The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.

Ki Moses kei historia, mai tungtung taem hem i bon blong hem, mo hem i wan saen we i makemaot bon blong Kraes. Long taem we tufala, Kraes mo Moses, i bon, save i bin kam antap moa blong traem jeneresen ya. Save long saed blong bon blong tufala i mekem tufala paoa blong dragan, blong Ijip mo blong Rom, i traem blong kilim olgeta we profesi i promesem. Ol man lukaot sipsip long ol hil, mo ol waesman long is, oli stanap blong makemaot olgeta we oli bin kasem save long save we i bin kam antap long taem blong end.

What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.

Lu enghra y maner ny chea dy mennick, shey dy vel daa harrey-slieau ayns traa yn jerrey. Cha nee Moses ny lomarcan va ruggit, agh tree bleeaney roie shen va e vraar Aaron ruggit. Shey shey mee yn roie va Creest ruggit, va e eashyr John ruggit. She 1798 yn enney smoo cadjin jeh “traa yn jerrey,” as ayns 1798 va yn beaist (yn cummey politickagh) (yn prostitute) er v’ee marcapyssit er trooid ny Eashyn Dooir marrooit, as blein ny yei shen hooar yn “ven” va er v’ee marcapyssit er y veaist cheddin baase myrgeddin.

In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.

En 1989, il y avait deux présidents. Reagan gouverna jusqu’à l’investiture de 1989, puis Bush père commença son règne. La fin des mille deux cent soixante années avait été préfigurée par les soixante-dix années de captivité à Babylone, et lorsque le général Cyrus, le neveu de Darius, exécuta Belshazzar la nuit du festin, Darius était le roi en exercice. Darius et Cyrus représentent les deux balises de cette période de la fin.

The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.

Mamolelano a boporofeta pakeng tsa Moshe le Arone, Johanne le Jesu, Dariuse le Korese, bopapa le mopapa, hammoho le Reagan le Bush, kaofela ke mehloli ea leseli la boporofeta ha li ithutoa ka mokhoa o nepahetseng. Seo re ka se supang mona ke hore Johanne, motswala oa Jesu, e ne e le lentsoe lehoatateng, ea neng a tšoantšitsoe pele ke Arone, mor’abo Moshe, ea ileng a ea lehoatateng ho ea kopana le Moshe, e le hore e be lentsoe la hae.

In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.

Asi mfe aduasa a edi kan Kristo sra ne so no mu, na mfe aduasa a edi kan antikristo nso mu no, wɔwɔ adehyɛnsode bi a ɛda “nne” bi adi. Wɔ Kristo fam no, na ɛyɛ Yohane nne a ɔteɛɛm wɔ sare so no. Wɔ afe 533 mu no, Justinian hyɛɛ mmara bi a ɛkyerɛɛ antikristo no sɛ ɔne wɔn a wɔteɛ nkyerɛkyerɛ so no siesiefo ne asafo no ti. Justinian mmara no ne “nne” a esiesiee Kwasida mmara no “ahyɛde” a wɔyɛe wɔ Council of Orleans wɔ afe 538 mu no.

General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.

Au général Cyrus, l’armée était la voix qui attestait que la conquête de Babylone par Darius était imminente.

“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:

«La venue de l’armée de Cyrus devant les murailles de Babylone était pour les Juifs un signe que leur délivrance de la captivité approchait. Plus d’un siècle avant la naissance de Cyrus, l’Inspiration l’avait désigné par son nom, et avait fait consigner l’œuvre même qu’il devait accomplir en prenant à l’improviste la ville de Babylone, et en préparant la voie à la libération des enfants de la captivité. Par Ésaïe, la parole avait été prononcée:»

“‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.

«Avo no haka e Jiova vua na nona lumuti, vei Koresi, na ligana imatau ka'u taura matua, me vakamalumalumutaka na veimatanitu e matana; … me dolava e matana na matamata rua; ka na sega ni sogoti na veimatamata; au na liu e matamu, ka vakadodonutaka na veiyasana qakilo: au na vorolaka na matamata parasa, ka musuka vakatani na nodra bai kaukamea: ka'u na solia vei iko na iyau ni butobuto, kei na iYau vuni ni veiyasana vuni, mo kila kina ni sai au, Jiova, o koya sa kacivi iko ena yacamuni, na Kalou i Jiova Isireli.» Aisea 45:1–3. Parofita kei ira na Tui, 551.

When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.

ᏝᎩ ᎢᏔᎵ ᎠᎦᏔᎲᎢ ᎠᎴ ᎢᏔᎵ ᎦᏖᏍᎬ ᏗᏂᎧᎿᎭᎥᎢ ᎤᏩᏒ ᎠᏙᎴᎰᎯᏍᏗ ᎨᏒ “ᎤᎵᏍᏆᎸᎲ ᏗᎪᎯᏛ” ᎠᎵᏍᏕᎸᎲ ᎠᏍᏓᏩᏛᎢ, ᎾᏍᎩ Ꮎ ᎾᏍᏉ ᎠᏓᎵᎬᎢᏍᏗ ᏱᎩ ᎠᏏ ᏐᎢ ᎢᏔᎵ ᎦᏖᏍᎬ ᏚᏓᎴᎲ ᎤᏬᎯᏳᎯᏍᏗ, ᎠᏓᏃᎮᎯᏍᏗ, ᎠᎴ ᎠᏓᏛᏁᎯᏍᏗ ᎨᏒ ᎢᎬᏱᏱ ᎤᎷᎯᏍᏗ ᎤᏓᏅᏛ ᏣᎾᎵᏍᏓᏴᏗ. ᎡᎳᏂ, ᏣᏂ, ᏌᎢᎳᏍ, ᎠᎴ ᏧᏍᏕᏂᎠᏂ ᎤᏂᏍᏆᏂᎪᏗ ᎠᏰᎸ ᎦᏖᏍᎬ ᏗᎦᎶᏍᎬ ᎤᎵᏍᏆᎸᎲ ᏗᎪᎯᏛ. 1798 ᎠᏕᏜ ᎤᎵᏍᏆᎸᎲ ᏗᎪᎯᏛ ᎾᏍᎩ 1776 ᎢᎬᏱᏱ ᎤᎵᏍᏓᏍᏗ ᎠᎴ 1798 ᎬᏗ ᎤᎵᏍᏆᎸᎲ ᎤᏁᎳᏗᏙᎯ ᎨᏒ ᎤᎵᏍᏆᏗ. Ꮎ ᎦᏖᏍᎬ ᎠᏰᎵ ᏗᎧᎿᎭᎥ Ꮎ ᎤᏓᏅᏛ ᏥᏳ ᎤᏁᎷᎯᏍᏗ ᎦᏙᎯ ᎠᏓᏁᎬ ᎢᎾᎨ ᎠᏓᏃᎴᎬ ᎤᎷᎯᏍᏗ ᎤᏓᏅᏛ. Ꮎ ᎤᏓᏅᏛ ᎤᎵᏍᏓᏁᎴ ᎠᏓᏃᎮᎯᏍᏗ ᎬᏗ ᎠᏂᏴᏫ ᎤᏂᎦᏌᏛᎾ ᎤᏂᏬᏂᏍᎬ ᎠᏍᎦᏯ ᎤᎬᏫᏳᎯ ᎠᎴ ᏉᏉ, ᎠᎴ ᎤᎵᏍᏆᎸᏁ ᎠᏓᏃᎮᎯᏍᏗ ᎬᏗ ᎤᏕᎶᏆᏍᏗ ᎤᏕᎦᏅᏙ ᎠᏍᎦᏯ ᎤᎬᏫᏳᎯ. ᎠᏓᏃᎮᎯᏍᏗ Ꮎ ᎠᏰᎵ ᎨᏒ ᎤᏮᏔᏅᎯ ᎤᏓᏛᏁᎲ “ᎠᏓᏛᏁᎲ” Ꮎ ᎢᎬᏱᏱ ᎤᎷᎯᏍᏗ ᎤᏓᏅᏛ, ᎠᎴ ᎠᏓᏛᏁᎲ ᎾᏍᎩ ᎯᎠ ᏄᏍᏛ ᎠᎹᏰᎳᏗ ᎤᏍᏗᏱᏛ ᎤᏍᏆᏂᎪᏛ ᎠᎹᏰᎳᏗ ᏗᎦᎸᎳᏗᏍᎬ ᏌᏉᎢᏍᏗ ᎤᎵᏍᏆᎸᎲ ᎤᏓᏅᏛ.

That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.

Mstari huo wa historia ulianza kurudiwa mwaka 1989, nao unafikia mwisho wake katika sheria ya Jumapili wakati onyo lililotoka nyikani miaka mia mbili mapema, mwaka 1789, linapokataliwa. Mwaka 1989 ulikuwa wakati wa mwisho mwishoni mwa aya ya arobaini, nao unalingana na wakati wa mwisho wa mwaka 1798. Mwaka 1989 unalingana na 1776, na sheria ya Jumapili inawakilisha mwaka 1798. Katikati ya historia ambapo matokeo ya kila njozi yanatimizwa, historia iliyoanza Septemba 11, 2001, na kuendelea hadi onyo la 1789, inatimizwa na Katiba inapinduliwa. Lazima pawepo alama ya njia katikati, kwa maana Mungu habadiliki kamwe. Alama hiyo ya njia ingewakilisha onyo kwa ajili ya historia ya unabii inayoanza katika sheria ya Jumapili iliyo karibu kuja.

1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.

१९८९ ले चालिसौँ पदमा उल्लिखित अन्त्यको समयलाई जनाउँछ, जसले एकचालिसौँ पदको आइतबार-व्यवस्थातर्फ डोऱ्याउँछ। अन्त्यको समयपछि, तर आइतबार-व्यवस्थाभन्दा अघि आएको चेतावनीको सन्देश ११ सेप्टेम्बर, २००१ थियो। यसले चेतावनी दिन्छ कि इतिहासको त्यस अवधिको समाप्तिमा, ११ सेप्टेम्बर, २००१ मा आएको र तुरुन्तै रोकिएको तेस्रो धिक्कार फेरि अप्रत्याशित आश्चर्यझैँ प्रहार गर्नेछ, र हजारौँ सहरहरू नष्ट गरिनेछन्। जब त्यो विनाश आइपुग्छ, शैतानले आफ्नो अचम्मको काम आरम्भ गर्नेछ, र त्यो काम चाँडै आउने आइतबार-व्यवस्थाबाट सुरु हुन्छ।

“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

„O, dass Gottes Volk ein Empfinden hätte für die drohende Zerstörung Tausender von Städten, die jetzt fast dem Götzendienst preisgegeben sind! Doch viele von denen, die die Wahrheit verkündigen sollten, beschuldigen und verurteilen ihre Brüder. Wenn die bekehrende Macht Gottes auf die Gemüter einwirkt, wird eine entschiedene Veränderung eintreten. Die Menschen werden keine Neigung haben, zu kritisieren und niederzureißen. Sie werden keinen Standpunkt einnehmen, der das Licht hindert, der Welt zu leuchten. Ihre Kritik, ihr Beschuldigen, wird aufhören. Die Mächte des Feindes rüsten sich zum Kampf. Ernste Auseinandersetzungen liegen vor uns. Rückt eng zusammen, meine Brüder und Schwestern, rückt eng zusammen. Verbindet euch mit Christus. „Sagt nicht: Ein Bund!, … und fürchtet nicht, was sie fürchten, und erschreckt nicht. Den HERRN der Heerscharen, den sollt ihr heiligen; und er sei eure Furcht, und er sei euer Schrecken. Und er wird zum Heiligtum sein; aber zum Stein des Anstoßes und zum Fels des Ärgernisses den beiden Häusern Israels, zur Schlinge und zum Fallstrick den Bewohnern Jerusalems. Und viele unter ihnen werden straucheln und fallen und zerbrochen werden und verstrickt und gefangen werden.“

“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

“Dunia ini ialah sebuah pentas. Para pelakon, iaitu para penghuninya, sedang bersiap-siap untuk memainkan peranan mereka dalam drama besar yang terakhir. Allah tidak lagi diindahkan. Dalam kalangan massa besar umat manusia tidak ada kesatuan, kecuali apabila manusia bersekutu untuk mencapai tujuan-tujuan mementingkan diri mereka sendiri. Allah sedang memandang. Maksud-maksud-Nya berkenaan dengan para subjek-Nya yang memberontak akan digenapi. Dunia ini tidak diserahkan ke dalam tangan manusia, walaupun Allah mengizinkan unsur-unsur kekacauan dan ketidakteraturan berkuasa untuk suatu masa. Suatu kuasa dari bawah sedang bekerja untuk mendatangkan adegan-adegan besar yang terakhir dalam drama itu,—Satan datang sebagai Kristus, dan bekerja dengan segala tipu daya kelaliman di antara mereka yang sedang mengikatkan diri bersama-sama dalam persatuan-persatuan rahsia. Mereka yang menyerah kepada nafsu untuk bersekutu sedang melaksanakan rancangan-rancangan musuh. Sebab itu akan diikuti oleh akibatnya.”

“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

«Қонунбузарлик деярли ўз чегарасига етди. Дунё чалкашлик билан тўлиб-тошган, ва яқин орада инсонлар устига буюк даҳшат келиб тушади. Охир жуда яқин. Биз, ҳақиқатни биладиганлар, яқинда дунё устига енгиб бўлмас ҳайрат сифатида ёриб келадиган нарсага тайёрланиб боришимиз керак.» Review and Herald, September 10, 1903.

The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”

L’avertissement qui fut préfiguré par l’introduction de la Constitution en 1789 est l’avertissement du troisième ange, lequel revient au second Kadès, lorsque commence le scellement des cent quarante-quatre mille. Cet avertissement est celui de la première voix d’Apocalypse chapitre dix-huit, et non seulement les grands édifices de la ville de New York tombèrent alors, mais l’essence même de la Constitution fut changée. La Constitution fut rédigée et fondée sur le droit anglais, dont la philosophie fondamentale peut se définir simplement ainsi: « une personne est innocente jusqu’à ce qu’elle soit reconnue coupable. » La Constitution fut rédigée dans le but de rejeter ce qu’on appelle le droit romain, dont la philosophie fondamentale peut se définir simplement ainsi: « une personne est coupable jusqu’à ce qu’elle soit reconnue innocente. »

The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.

L’avertissement venu du désert en 1789, représenté par la Constitution, représente l’avertissement du 11 septembre 2001, et non seulement les bâtiments en flammes ont-ils marqué cette histoire par un accomplissement littéral, mais l’adoption (la promulgation) du Patriot Act a également représenté l’avertissement.

The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.

《爱国者法案》（2001年《以提供拦截和阻止恐怖主义所需适当工具来团结并增强美国法案》）于2001年9月11日恐怖袭击后不久提交至美国国会。该法案于2001年10月23日在众议院提出，并于2001年10月24日在参议院提出。2001年10月26日，乔治·W·布什总统签署其成为法律。《爱国者法案》旨在增强政府调查和预防恐怖主义行为的能力，并扩大监视与执法权力，同时它否弃了英国法律的一项基本且根本的原则，即一个人在被证明有罪之前是无罪的。直至今日，政府内部的精英仍利用它来规避正当法律程序、隐私权和公正审判。

We will continue this study in our next article.

Nous poursuivrons cette étude dans notre prochain article.

“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

«Եվ ինչպիսի՞ն է մեր վիճակը այս ահեղ և հանդիսավոր ժամանակում։ Ավա՜ղ, ի՜նչ հպարտություն է տիրում եկեղեցում, ի՜նչ կեղծավորություն, ի՜նչ խաբեություն, ի՜նչ սեր հանդերձների, թեթևամտության և զվարճությունների նկատմամբ, ի՜նչ ձգտում՝ գերակայության։ Այս բոլոր մեղքերը խավարեցրել են միտքը, այնպես որ հավիտենական բաները չեն զանազանվել։ Մի՞թե մենք չպիտի քննենք Սուրբ Գիրքը, որպեսզի իմանանք, թե որտեղ ենք գտնվում այս աշխարհի պատմության մեջ։ Մի՞թե մենք չպիտի ըմբռնող դառնանք այն գործի վերաբերյալ, որ այս ժամանակ կատարվում է մեզ համար, և այն դիրքի վերաբերյալ, որ մենք՝ որպես մեղավորներ, պետք է զբաղեցնենք, մինչ այս քավության գործը շարունակվում է։ Եթե որևէ հոգածություն ունենք մեր հոգիների փրկության համար, պետք է վճռական փոփոխություն կատարենք։ Մենք պետք է ճշմարիտ ապաշխարությամբ փնտրենք Տիրոջը. մենք պետք է հոգու խորին փշրվածությամբ խոստովանենք մեր մեղքերը, որպեսզի դրանք ջնջվեն։»

“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

“Vi må ikke lenger bli stående på den forheksede grunn. Vi nærmer oss hastig avslutningen på vår prøvetid. La hver sjel ransake seg selv og spørre: Hvordan står jeg for Gud? Vi vet ikke hvor snart våre navn kan bli tatt på Kristi lepper, og våre saker bli endelig avgjort. Å, hva, ja hva vil disse avgjørelsene bli! Skal vi bli regnet blant de rettferdige, eller skal vi bli talt med blant de ugudelige?

“Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.

“כנסיית אלוהים תקום ותתחרט על משובותיה לפני אלוהים. השומרים יתעוררו ויתנו לשופר קול ברור. זוהי אזהרה חד־משמעית שעלינו להכריז. אלוהים מצווה את עבדיו: ‘קְרָא בְגָרוֹן אַל־תַּחְשֹׂךְ, כַּשּׁוֹפָר הָרֵם קוֹלֶךָ; וְהַגֵּד לְעַמִּי פִשְׁעָם, וּלְבֵית יַעֲקֹב חַטֹּאתָם.’ יש לרכוש את תשומת לב העם; אם לא ייעשה כן, כל מאמץ לשווא הוא; גם אילו ירד מלאך מן השמים וידבר אליהם, לא יועילו דבריו יותר מאשר אילו דיבר אל אוזנו הקרה של המוות. על הקהילה להתעורר לפעולה. רוח אלוהים לעולם לא תבוא בעוצמה עד אשר תכין את הדרך. צריכה להיות בחינת לב רצינית. צריכה להיות תפילה מאוחדת ומתמדת, ובאמונה—היאחזות בהבטחות אלוהים. צריך להיות, לא לבישת שק על הגוף, כבעת העתיקה, אלא הכנעה עמוקה של הנפש. אין לנו ולו הטעם הראשון לברך את עצמנו או להתרומם בלבבנו. עלינו להשפיל את עצמנו תחת ידו החזקה של אלוהים. הוא יופיע לנחם ולברך את מבקשי האמת.”

“The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.

“The work is before us; shall we engage in it? We must work swiftly; we must press steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be occupied with selfish purposes. The world is to be warned. What are we doing, as individuals, to bring the light before others? God has left to every man his work; everyone has a part to perform, and we cannot neglect this work except at the peril of our souls.

“O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.

« Ô mes frères, attristerez-vous le Saint-Esprit, au point de le faire se retirer ? Exclurez-vous le Sauveur béni, parce que vous n’êtes pas préparés à sa présence ? Laisserez-vous des âmes périr sans la connaissance de la vérité, parce que vous aimez trop votre aise pour porter le fardeau que Jésus a porté pour vous ? Réveillons-nous de notre sommeil. “Soyez sobres, veillez; parce que votre adversaire, le Diable, comme un lion rugissant, rôde, cherchant qui il pourra dévorer.” » Review and Herald, 22 mars 1887.