We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.

Mí hò fọ́n súsú awẹklẹ tọn he wá zọ́n do vẹsì fọ́tì tọn Dáníẹ́lì orí kọkànlá mẹ. Yẹ̀ wá yí gblọ́n nù nukúnmẹ tọn awẹklẹ he sẹ̀ dó vẹsì enẹ mẹ, ehe nọ ṣàlàyé awẹklẹ tọn ìlà inú he nọ ṣojú awẹklẹ tọn ìwo Pọtẹsítáǹtì tọn ẹranko ilẹ̀. Mí nọ lò ìsọ̀kan tọn òpá méjì Éṣékíẹ́lì mẹ orí kẹtàdínlọ́gbọ̀n gẹ́gẹ́ bí ibi ìtọ́kasí láti mọ ìjìnlẹ̀-ìkọ̀kọ̀ Ọlọ́run, nípa Kristi nínú ìṣọ̀kan ìwà-Ọlọ́run Rẹ̀ pẹ̀lú ènìyàn, nígbà tí angẹli kẹta dé. Ìlà lórí ìlà, ìhìn iṣẹ́ ìjìnlẹ̀-ìkọ̀kọ̀ Ọlọ́run tí Jòhánù dá mọ̀ gẹ́gẹ́ bí ohun tí yóò parí nígbà ìlù kíkàn ti ipè keje, ni a rán ní pàtó sí Láodíkíà nípasẹ̀ aposteli Pọ́ọ̀lù. Ẹ̀rí Éṣékíẹ́lì, Jòhánù àti Pọ́ọ̀lù bá ara wọn mu pẹ̀lú ìjìnlẹ̀-ìkọ̀kọ̀ Ọlọ́run kan náà tí a ṣojú rẹ̀ nínú ìhìn iṣẹ́ Jones àti Waggoner ní ọdún 1888, èyí tí í ṣe ìhìn iṣẹ́ sí Láodíkíà.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Car je voudrais que vous sachiez quel grand combat je soutiens pour vous, pour ceux de Laodicée, et pour tous ceux qui n’ont pas vu mon visage selon la chair, afin que leurs cœurs soient consolés, étant unis dans l’amour, et parviennent à toutes les richesses de la pleine certitude de l’intelligence, pour la connaissance du mystère de Dieu, et du Père, et de Christ, en qui sont cachés tous les trésors de la sagesse et de la connaissance. Colossiens 2:1–3.

The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.

L’œuvre d’expiation, consistant à unir les deux bâtons de la divinité et de l’humanité, commença lorsque le troisième ange arriva ; mais Paul traite de l’accomplissement final et parfait de l’union des deux bâtons, lequel est le mystère de Dieu. Il identifie donc ce message comme étant le message à Laodicée, qui parvint d’abord en 1856, puis fut répété en 1888, et trouva ensuite son accomplissement parfait le 11 septembre 2001. Paul présente le temple sous une nature double lorsqu’il exposa le mystère de Dieu, qui devait s’achever au son de la septième trompette. Il divise ce mystère en une tête et un corps.

And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.

और वही देह अर्थात् कलीसिया का सिर है; वही आदि है, और मरे हुओं में से जी उठनेवालों में पहिलौठा है, ताकि सब बातों में वही प्रधान ठहरे। क्योंकि पिता को यह भाया कि उस में सारी परिपूर्णता वास करे; और उसके क्रूस पर बहाए हुए लहू के द्वारा मेल करके, उसी के द्वारा सब वस्तुओं का अपने साथ मेल कर ले—चाहे वे पृथ्वी पर की हों, चाहे स्वर्ग की। और तुम, जो पहले अपने मन में बुरे कामों के कारण पराए और बैरी थे, अब उसने अपनी शारीरिक देह में मृत्यु के द्वारा तुम्हारा मेल कर लिया है, ताकि तुम्हें अपने सम्मुख पवित्र, निष्कलंक और निर्दोष ठहराए; यदि तुम विश्वास में नींव डाले हुए और दृढ़ बने रहो, और उस सुसमाचार की आशा से न हटो, जिसे तुम ने सुना है, और जो आकाश के नीचे की सारी सृष्टि में प्रचार किया गया है; जिसका मैं, पौलुस, सेवक ठहराया गया हूँ; अब मैं तुम्हारे लिये अपने दु:खों में आनन्द करता हूँ, और मसीह के क्लेशों में जो कुछ शेष है उसे उसकी देह, अर्थात् कलीसिया, के लिये अपने शरीर में पूरा करता हूँ; जिसकी सेवा के लिये मैं परमेश्वर की उस व्यवस्था के अनुसार सेवक ठहराया गया हूँ, जो तुम्हारे लिये मुझे दी गई, ताकि परमेश्वर के वचन को पूरा करूँ। कुलुस्सियों 1:18–25।

Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:

Christ est la tête, qui doit avoir la prééminence en toutes choses, et son Église est le corps. Ensemble, la tête et le corps représentent l’union de la divinité avec l’humanité, et un autre fait important s’y trouve également mis en évidence. Le rapport de la tête et du corps est tel que la tête doit avoir la prééminence sur le corps. Chez l’humanité, créée à l’image de Dieu, les facultés supérieures (la tête) doivent exercer la domination sur les facultés inférieures (le corps). Ensemble, elles forment un seul être, ou, selon la terminologie du temple que Jean devait mesurer, elles représentent le lieu saint (l’humanité, le corps) et le lieu très saint (la divinité, la tête). La manière dont ces deux sont unis en « un seul bâton », ou en un seul corps, est l’œuvre de l’« expiement ». Paul poursuit :

Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.

ซึ่งข้าพเจ้าได้ถูกตั้งให้เป็นผู้ปรนนิบัติ ตามการทรงมอบหมายของพระเจ้า ซึ่งได้ประทานแก่ข้าพเจ้าเพื่อท่านทั้งหลาย ให้กระทำพระวจนะของพระเจ้าให้สำเร็จครบถ้วน คือความล้ำลึกที่ได้ถูกซ่อนไว้ตั้งแต่บรรดายุคทั้งหลายและบรรดาชั่วอายุคน แต่บัดนี้ได้ทรงสำแดงแก่ธรรมิกชนของพระองค์แล้ว แก่คนเหล่านั้นพระเจ้าทรงประสงค์จะให้รู้ว่า พระสิริอันมั่งคั่งแห่งความล้ำลึกนี้ท่ามกลางพวกต่างชาตินั้นคืออะไร ซึ่งก็คือพระคริสต์ในท่านทั้งหลาย อันเป็นความหวังแห่งพระสิริ ผู้ซึ่งเราประกาศอยู่ โดยตักเตือนทุกคน และสั่งสอนทุกคนด้วยปัญญาทุกอย่าง เพื่อเราจะได้ถวายทุกคนไว้เป็นคนที่ถึงพร้อมแล้วในพระเยซูคริสต์ เพื่อการนี้ข้าพเจ้าจึงตรากตรำด้วย โดยต่อสู้อย่างสุดกำลังตามการทรงกระทำของพระองค์ ซึ่งทรงกระทำอยู่ในข้าพเจ้าอย่างทรงฤทธิ์ยิ่ง โคโลสี 1:25–29

The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”

La perfection des cent quarante-quatre mille, qui présente « tout homme parfait en Christ », est le « mystère de Dieu », lequel est l’union de la divinité avec l’humanité, ou, comme Paul l’exprime, « Christ en » l’humanité, « l’espérance de la gloire ». Aux jours où retentit la Septième Trompette, ce mystère s’accomplit. Lorsque Ézéchiel identifie cette jonction, il emploie deux bâtons, l’un pour le royaume du nord et l’autre pour le royaume du sud, afin d’indiquer le lien symbolique, lequel représente le temple par le nombre « quarante-six ». Le bâton du lien symbolique de « quarante-six » doit être joint au lien symbolique de « deux cent vingt ».

Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.

Deux cent vingt est le symbole de la divinité unie à l’humanité. Depuis la publication de la Bible du roi Jacques en 1611 jusqu’à la première présentation du message de Miller en 1831, puis à la publication de ce message en 1833 dans le Vermont Telegraph, il s’est écoulé deux cent vingt ans. Le message de Miller fut la formalisation de l’augmentation de la connaissance tirée de la Bible, lorsque le livre de Daniel fut descellé en 1798. À la date initiale de 1611, un document divin fut publié, et à la date finale de 1831 il y eut une publication humaine fondée sur la vérité divine qui avait été descellée en 1798.

Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.

Ces trois dates représentent non seulement deux cent vingt années, mais aussi la structure du mot hébreu « Vérité », formé par la combinaison de la première, de la treizième et de la dernière lettres de l’alphabet hébreu pour constituer le mot « Vérité ». Une publication divine au commencement et une publication humaine à la fin, et 1798 représente un accroissement de la connaissance qui manifesterait une catégorie de personnes méchantes ayant rejeté cette connaissance, représentant ainsi la treizième lettre, symbole de rébellion. Ce lien de deux cent vingt ans fut établi dans le mouvement du premier ange, et le mouvement du troisième ange en fournit un second témoin.

In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).

1776-umiki, nimvo xwegale ŋkekea, Declaration of Independence, wotsɔe afia, eye le ƒe alafa eve kple bla etɔ̃ vɔ megbe, le 1996-umiki, agbɔgbɔme ameŋkplea ƒe nuŋlɔla, The Time of the End magazine, hã wotsɔe afia. Ameŋkplea ƒe nuŋlɔla sia tso sidzedze si le nusɔsrɔ̃ ƒe tsitsi me, si va dzɔ le nuwuwu ƒe ga me le 1989-umiki, eye esia, abe alesi wòle le 1798 me ene la, wɔ asiɖuɖu ɖe mawunyawo ƒe message si Declaration of Independence la tsɔ nɔvinyenye na la ŋu. Nusɔsrɔ̃ ƒe tsitsi le 1996 me la, fia America ƒe etsɔtsɔme si le ŋgɔ, esi wòle ablɔm le ablɔɖe kple tɔxɛnyenye si wòɖe gbe le 1776 me la ŋu, le Sunday law si gbɔna kaba la me. Esia na seɖase evelia be xexeme eve kple bla etɔ̃ la nafia mawunyenye kple ameŋkplen­yenye ƒe kadodo, eye seɖase evelia ma wòɖe fia to dzesiɖoɖo “Truth” me, eye seɖase gbãtɔe nɔ anyi le gbedeasi ƒe dɔwɔwɔwo me le mɔnudɔla gbãtɔa ƒe ŋutinya me (gbãtɔ), eye seɖase evelia nɔ anyi le mɔnudɔla etɔ̃lia ƒe ŋutinya me (mamlea).

1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.

1776 maray ni paset ti pannawen a nangipangulo iti pudno a pannakairugi ti animal ti daga kas maikkanem a pagarian iti padto ti Biblia. Iti dayta a panawen ti panagsagana, ti pirma ti kinapudno ket manen a naipakdaar babaen iti 1776, a mangtanda iti pannakairugi ti Estados Unidos, ken iti 1798, a mangtanda iti pannakairugi ti Estados Unidos kas maikkanem a pagarian iti padto ti Biblia. Iti tengnga dayta a kasaysayan ti pannakairugi ken pannagpatingga, ti 1789 ket nangtanda iti sentro a letra bayat nga dagiti sangapulo ket tallo a kolonya ket pinaneknekan da ti Konstitusyon. Tunggal maysa kadagiti tallo a petsa ket itrepresentar na ti “panagsao” ti Estados Unidos; babaen iti Deklarasyon ti Panagwayawaya idi 1776, ti Konstitusyon idi 1789, ken dagiti Alien and Sedition Acts idi 1798. Dayta a kasaysayan ket itrepresentar na ti duapulo ket dua a tawen, nga isu ti apagkapullo wenno maysa a sangapulo iti dua gasut ket duapulo, isu a mangitakder met iti simbolo ti pannakikombina ti Kinalaing a Nadiosan iti kinatao.

Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.

Sa représentation concerne l’histoire de la bête de la terre, décrite comme commençant en tant qu’agneau (divinité) et s’achevant en tant que dragon (humanité). L’année 1776 commence avec la Déclaration d’Indépendance, marquant la divinité, et les Alien and Sedition Acts représentent l’humanité ; et, durant ces vingt-deux années qui ont précédé le commencement du règne de la bête de la terre comme sixième royaume de la prophétie biblique, la transition de l’agneau au dragon est typifiée.

The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.

Ang pasimula ng dalawang libo at limang daan at dalawampung taon ng paghuhukom laban sa timog na kaharian ng Juda ay kaugnay ng pasimula ng dalawang libo at tatlong daang taon ng Daniel kabanata walo, talata labing-apat. Ang pagyurak sa santuwaryo at sa hukbo sa Juda ay nagsimula noong 677 BC, at ang propesiya ng dalawang libo at tatlong daang taon ay nagsimula makalipas ang dalawang daan at dalawampung taon, noong 457 BC. Ang patpat ng timog na kaharian ng Juda ay iniuugnay sa simbolo ng apatnapu’t anim sa hilagang kaharian, at iniuugnay rin sa dalawang libo at tatlong daang taon sa pamamagitan ng ugnayang dalawang daan at dalawampu.

Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.

بولۇس ئۆزىنى خۇدانىڭ ئىقتىسادىنىڭ خىزمەتچىسى، دەپ جاكارلىدى؛ ئاندىن ئۆزى خىزمەت قىلىۋاتقان شۇ ئىقتىسادنى خۇدانىڭ سىرى، يەنى ئىچىڭلاردىكى مەسىھ—شان-شەرەپنىڭ ئۈمىدى، دەپ بېكىتتى. ئۇ تىموتىيغا يازغاندا بۇ ھەقىقەتنى يەنە تېخىمۇ بايان قىلىدۇ.

And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

Oo, walang pagtatalo, dakila ang hiwaga ng kabanalan: Ang Dios ay nahayag sa laman, pinawalang-sala sa Espiritu, nakita ng mga anghel, ipinangaral sa mga Gentil, sinampalatayanan sa sanglibutan, tinanggap sa itaas sa kaluwalhatian. 1 Timoteo 3:16.

Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.

Hapa Paulo anasema kwamba siri ya utauwa ni Mungu kudhihirishwa katika mwili. Mungu ni Kichwa, na mwili ni ule mwili. Siri ya utauwa ni Kristo ndani ya mwamini; ni kuunganishwa kwa Uungu na ubinadamu. Paulo pia anatumia fumbo la ndoa, kama alivyofanya Hosea.

For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.

Car nous sommes membres de son corps, de sa chair et de ses os. C’est pourquoi l’homme quittera son père et sa mère, et s’attachera à sa femme, et tous deux seront une seule chair. Ce mystère est grand ; mais je parle, moi, relativement à Christ et à l’Église. Éphésiens 5:30–32.

In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.

Na mokapo ya tuku misato na sambo, ntango Ezekiele azali koyeba boyokani ya mikolo ya suka, oyo ezali boyokani oyo ezongisami sika elongo na bato oyo bayebani lokola nkama moko na ntuku minei na minei na nkoto, apesi ndakisa ya kosangisama ya mabaya mibale. Mabaya wana mibale, molongo likolo ya molongo, ezali na ndakisa ya libala ya Hosea mpe ya Paulo. Ntango basangisamaki esika moko, basengelaki kozala lisusu bikólo mibale te, kasi ekólo moko, libela na libela.

And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.

దేవుని ఇశ్రాయేలు పర్వతములమీదనున్న దేశమందు నేను వారిని ఒక జనముగా చేయుదును; వారందరికీ ఒక రాజే రాజుగా ఉండును; ఇకపై వారు రెండు జనములు కానేరు, రెండు రాజ్యములుగా ఎట్టిపరిస్థితులలోను విభజింపబడరు. వారు ఇకపై తమ విగ్రహములచేతనైనను, తమ అసహ్యకరమైన విషయములచేతనైనను, తమ అతిక్రమములలో ఏదైనచేతనైనను తమను తాము అపవిత్రపరచుకొనరు; అయితే వారు పాపము చేసిన తమ సమస్త నివాసస్థలములనుండి నేను వారిని రక్షించి, వారిని శుద్ధిపరచుదును; అప్పుడు వారు నా ప్రజలై యుందురు, నేను వారి దేవుడనై యుందును. యెహెజ్కేలు 37:22, 23.

The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.

L’union annoncée par Ézéchiel indique le moment où ils ne seront plus divisés, où ils ne pécheront plus, lorsqu’ils seront purifiés, et où Dieu sera leur seul Dieu, et ils n’auront qu’un seul roi. Le 22 octobre, le Messager de l’Alliance vint soudain à son temple pour « purifier » son peuple. Il vint pour recevoir un royaume, dont le peuple, selon Pierre, devait alors être un royaume de prêtres et de rois. À cette date, l’époux vint aussi aux noces, lesquelles constituent le mystère que Paul et Osée désignent, et qui représente l’union de la divinité avec l’humanité. Jean indique que ce mystère, que Paul désigne comme « Christ en vous, l’espérance de la gloire », devait s’accomplir aux jours où retentirait la voix du septième ange.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Lakini katika siku za sauti ya malaika wa saba, atakapoanza kupiga tarumbeta, siri ya Mungu itakamilika, kama alivyowatangazia watumishi wake manabii. Ufunuo 10:7.

The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.

天使の第七のものは第三の災いであり、それは二〇〇一年九月十一日に到来した。第七の天使は、第三の天使が一八四四年の歴史において到来した時から、その後も吹き鳴らし始めていたが、一八六三年の反逆がその働きの完成を妨げた。第三の天使は二〇〇一年九月十一日に到来し、第七のラッパも再び鳴り始めた。そして今回は、「神の奥義」が「成就される」のである。その「奥義」とは、神性と人性との結合であり、それが十四万四千人を生み出し、彼らはその後、神の旗印、また神の軍勢となる。このゆえに、エゼキエル書第三十七章は、エゼキエルが死んだ枯れた骨の谷へ連れて行かれることから始まる。これらの骨は、二〇〇一年九月十一日におけるラオディキヤ的アドベンチズムを表しており、このゆえにパウロは、神の奥義に関する自らの福音をラオディキヤ人たちに宛てている。

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

我愿意你们知道，我为你们和老底嘉的人，并一切未曾在肉身中见过我面的人，是何等竭力争战；要叫他们的心得着安慰，在爱中联络在一起，以致得着充足的悟性所带来一切丰盛的确据，好真正认识神的奥秘，就是父与基督；一切智慧和知识的宝藏，都藏在他里面。歌罗西书 2:1–3。

This is also the description Sister White associates with the dead dry bones of Ezekiel.

Ceci est aussi la description que Sœur White associe aux ossements desséchés d’Ézéchiel.

“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

«Mais cette comparaison des ossements desséchés ne s’applique pas seulement au monde; elle s’applique aussi à ceux qui ont été favorisés d’une grande lumière; car eux aussi sont semblables aux squelettes de la vallée. Ils ont la forme des hommes, l’ossature du corps; mais ils n’ont pas la vie spirituelle. Mais la parabole ne laisse pas les ossements desséchés simplement assemblés en des formes humaines; car il ne suffit pas qu’il y ait symétrie des membres et des traits. Il faut que le souffle de vie vivifie les corps, afin qu’ils se tiennent debout et entrent en activité. Ces ossements représentent la maison d’Israël, l’Église de Dieu, et l’espérance de l’Église, c’est l’influence vivifiante du Saint-Esprit. Le Seigneur doit souffler sur les ossements desséchés, afin qu’ils vivent. »

“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

“Kulenga kwa Xikwembu, hi matimba ya kona lama hanyisaka, ku fanele ku va eka muendli un’wana ni un’wana wa vumunhu, leswaku nhlonge yin’wana ni yin’wana ni misiha yin’wana ni yin’wana ya moya swi tirha. Handle ka Moya lowo Kwetsima, handle ka ku hefemula ka Xikwembu, ku va ni ku honoka ka ripfalo ni ku lahlekeriwa hi vutomi bya moya. Vo tala lava nga riki na vutomi bya moya va ni mavito ya vona etibukwini ta kereke, kambe a va tsariwanga ebukwini ya vutomi ya Xinyimpfana. Va nga ha va va hlanganisiwe ni kereke, kambe a va hlanganisiwanga ni Hosi. Va nga ha va va hiseka eku endleni ka ntlawa wo karhi wa mintirho, naswona va nga tekiwa tanihi vanhu lava hanyaka; kambe vo tala va le xikarhi ka lava va nga ni ‘vito ra leswaku wa hanya, kambe u file.’”

“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

“Isipokuwa kuwe na uongofu wa kweli wa nafsi kwa Mungu; isipokuwa pumzi iliyo hai ya Mungu ihuishie nafsi kwa uzima wa kiroho; isipokuwa wanaodai kuishika kweli waongozwe na kanuni iliyozaliwa mbinguni, hawajazaliwa kwa ile mbegu isiyoharibika, iliyo hai na idumuyo milele. Isipokuwa wakiitumainia haki ya Kristo kuwa ndiyo usalama wao wa pekee; isipokuwa waige tabia Yake, wafanye kazi katika roho Yake, wako uchi, hawajavaa vazi la haki Yake. Mara nyingi wafu hufanywa waonekane kuwa hai; kwa maana wale wanaotenda kile wanachokiita wokovu kulingana na mawazo yao wenyewe, hawana Mungu akitenda kazi ndani yao kutaka na kutenda kwa mapenzi Yake mema.”

“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

«Ce groupe est fidèlement représenté par la vallée d’ossements desséchés qu’Ézéchiel vit en vision.» Review and Herald, 17 janvier 1893.

The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.

Lajodicejská zvesť bola adventizmu prvýkrát predložená v roku 1856, práve v tom roku, keď Pán otvoril rozvíjajúce sa svetlo o „siedmich časoch“ z dvadsiatej šiestej kapitoly Levitika. Posolstvo roku 1856, pozostávajúce z vnútorného posolstva vyzývajúceho k pokániu a z vonkajšieho prorockého posolstva, bolo v roku 1863 odmietnuté. Lajodicejská zvesť o tajomstve „Kristus vo vás, nádej slávy“, bola zopakovaná v roku 1888 staršími Jonesom a Waggonerom, a aj toto posolstvo bolo sestrou Whiteovou označené za zvesť pre Lajodiceu.

Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.

Satır satır, Hezekiel otuz yedinci bölüm, Hezekiel’in ruhen 11 Eylül 2001 tarihine taşınmasıyla başlar; orada kendisine suçlar ve günahlar içinde ölü olan Laodikya Adventizmi’nin bir görünümü verilir. Ona birbirinden ayrı iki belirgin peygamberlik mesajı vermesi söylenir. Birincisi bir araya geliş meydana getirir, fakat bedenler hâlâ ölüdür. İkinci peygamberlik ise “dört rüzgâr” mesajının kemiklere hayat üflemesini talep eder. Dört rüzgâr mesajı, dört meleğin dört rüzgârı tuttuğunu tanımlayan yüz kırk dört binin mühürlenme mesajıdır. White Kardeş, bu dört rüzgârı, zaptedilmekte olduğu için çözülüp kurtulmaya çalışan “kızgın bir at” olarak tanımlar. İslâm’ın kızgın atı çözülüp kurtulmaya, geçtiği yol boyunca ölüm ve yıkım getirmeye çalışmaktadır; 11 Eylül 2001’de yaptığı gibi, yakında gelecek Pazar yasasında da yeniden salıverilecektir.

That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.

এই বার্তাই সেই মৃতদেহগুলিকে একতাবদ্ধ সৈন্যবাহিনীতে পরিণত করে, যা আপন আপন পায়ের উপর দাঁড়িয়ে থাকে। সেই একতাবদ্ধ সৈন্যবাহিনী সপ্তম দূতের বার্তার প্রতিক্রিয়ায় আপন পায়ের উপর দাঁড় করানো হয়; কারণ সপ্তম দূতের ধ্বনির দিনগুলিতে, খ্রিস্টের সঙ্গে এক লক্ষ চুয়াল্লিশ হাজারের বিবাহের রহস্য সম্পন্ন হবে।

Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.

Puis Ézéchiel reçoit la vision de l’assemblage de deux bâtons qui deviennent une seule nation. Ces deux bâtons sont le royaume du nord d’Israël et le royaume du sud de Juda, lesquels sont réunis en une seule nation à l’achèvement de leurs périodes mutuelles de dispersion de deux mille cinq cent vingt ans. Leur achèvement commun produit un temple spirituel, représenté par les quarante-six années au commencement et à la fin des temps de dispersion mutuelle.

We will continue this study in the next article.

Nous poursuivrons cette étude dans le prochain article.

“‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’

« Et ils se levèrent de bon matin, et sortirent vers le désert de Tekoa ; et comme ils sortaient, Josaphat se tint là et dit : Écoutez-moi, Juda, et vous, habitants de Jérusalem ; croyez en l’Éternel, votre Dieu, et vous serez affermis ; croyez en ses prophètes, et vous prospérerez. 2 Chroniques 20:20. »

““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

« Croyez en l’Éternel, votre Dieu, et vous serez affermis ; croyez en ses prophètes, et vous prospérerez. »

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’

“Isaiah 8:20. ‘Kwa sheria na kwa ushuhuda; ikiwa hawasemi sawasawa na neno hili, ni kwa sababu hamna nuru ndani yao.’”

“Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

« Deux textes sont ici placés devant le peuple de Dieu : deux conditions de réussite. La loi prononcée par Jéhovah lui-même, et l’esprit de prophétie, sont les deux sources de sagesse destinées à guider son peuple dans toute expérience. Deutéronome 4:6. “C’est là votre sagesse et votre intelligence aux yeux des nations, qui diront : Certainement, cette grande nation est un peuple sage et intelligent.” »

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

“Законът Божий и Духът на пророчеството вървят ръка за ръка, за да ръководят и наставляват църквата; и винаги, когато църквата е признавала това, като е била послушна на Неговия закон, духът на пророчеството е бил изпращан, за да я води в пътя на истината.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

“Apocalypse 12:17. « Et le dragon fut irrité contre la femme, et il s’en alla faire la guerre au reste de sa postérité, à ceux qui gardent les commandements de Dieu et qui ont le témoignage de Jésus-Christ. » Cette prophétie indique clairement que l’Église du reste reconnaîtra Dieu dans sa loi et possédera le don prophétique. L’obéissance à la loi de Dieu et l’esprit de prophétie ont toujours distingué le véritable peuple de Dieu, et l’épreuve est généralement donnée à partir des manifestations présentes.

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

“Au temps de Jérémie, le peuple ne mettait nullement en question le message de Moïse, d’Élie ou d’Élisée; mais il mit en question et écarta le message que Dieu avait envoyé à Jérémie, jusqu’à ce que sa force et sa puissance fussent épuisées, et qu’il n’y eût plus de remède, sinon que Dieu les emmenât en captivité.

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

“Enne nokkota Kiristoosa baraatti sabni Ermiyaas ergaan isaa dhugaa akka ture baratanii turan; akkasumas, utuu isaan bara abbootii isaanii keessa jiraatanii ergamaa isaa fudhatanii ni turan jedhanii of amansiisan; yeroo walfakkaatutti garuu, isaan ergaa Kiristoos, kan waa’ee isaa raajonni hundinuu barreessanii turan, didaa turan.”

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

«Когда в мире возникла весть третьего ангела, призванная открыть Церкви закон Божий во всей его полноте и силе, тогда же был немедленно восстановлен и пророческий дар. Этот дар играл весьма выдающуюся роль в развитии и дальнейшем продвижении этой вести. »

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.

“ଦୈବବାଣୀର ବ୍ୟାଖ୍ୟା ଓ କାର୍ଯ୍ୟପଦ୍ଧତି ସମ୍ବନ୍ଧରେ ମତଭେଦ ଉଦ୍ଭବିତ ହୋଇ, ଯାହା ଏହି ସନ୍ଦେଶରେ ବିଶ୍ୱାସୀମାନଙ୍କର ଆସ୍ଥାକୁ ଅସ୍ଥିର କରିବାକୁ ଏବଂ କାର୍ଯ୍ୟରେ ବିଭେଦ ସୃଷ୍ଟି କରିବାକୁ ଉଦ୍ଦିଷ୍ଟ ଥିଲା, ସେପରି ପରିସ୍ଥିତିରେ ଭବିଷ୍ୟଦ୍ବାଣୀର ଆତ୍ମା ସଦା ସମୟରେ ସ୍ଥିତି ଉପରେ ଆଲୋକ ପାତ କରିଛି। ଏହା ସଦା ବିଶ୍ୱାସୀମାନଙ୍କର ସମୁଦାୟରେ ଚିନ୍ତାର ଏକତା ଓ କାର୍ଯ୍ୟର ସାମଞ୍ଜସ୍ୟ ଆଣିଛି। ସନ୍ଦେଶର ବିକାଶ ଓ କାର୍ଯ୍ୟର ବୃଦ୍ଧି ପରିପ୍ରେକ୍ଷ୍ୟରେ ଯେପ୍ରତ୍ୟେକ ସଙ୍କଟ ଉଦ୍ଭବିତ ହୋଇଛି, ସେ ସମସ୍ତରେ ଯେମାନେ ଦେବଙ୍କର ବ୍ୟବସ୍ଥା ଓ ଭବିଷ୍ୟଦ୍ବାଣୀର ଆତ୍ମାର ଆଲୋକ ପକ୍ଷରେ ଦୃଢ଼ଭାବେ ଅଟଳ ରହିଛନ୍ତି, ସେମାନେ ବିଜୟୀ ହୋଇଛନ୍ତି, ଏବଂ କାର୍ଯ୍ୟ ସେମାନଙ୍କ ହସ୍ତରେ ସମୃଦ୍ଧି ପାଇଛି।” Loma Linda Messages, 34.