Sister White often identifies the golden image on the plain of Dura as the Sunday law.
Aga White maa bataa Dura baani laawol dow ngal ngol e tawtude dokkal Almasiihu.
“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.
“Wɔde ahoni homeda bi asi hɔ, sɛnea wɔde sika honi no sii wɔ Dura asase tataw no so no. Na sɛnea Nebukadnesar, Babilon hene no, too mmara sɛ wɔn a wɔrenkoto wɔn ho na wɔansɔre amfa wɔn ani ankɔ saa honi no so no, wonkum wɔn no, saa ara na wɔbɛma ɔman no ate nka sɛ wɔn a wɔremma Kwasida ahyehyɛde no nidi no, wɔde afiase ne owu na ɛbɛtwe wɔn aso. Saa nti wɔatwintwam Awurade Homeda no ahyɛ fam. Nanso Awurade aka sɛ, ‘Due nna wɔn a wɔhyɛ mmara a ɛnteɛ ase, na wɔkyerɛw amanehunu a wɔn ankasa ahyɛ no’ [Yesaia 10:1]. [Sefania 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.
In this particular passage Sister White references the book of Zephaniah, and in so doing she adds to the prophetic connection of Daniel chapter two and chapter three. Zephaniah identifies that God’s people are to gather together before the decree. He also identifies a trumpet message, which is a symbol of a warning message that is directed against the cities (States) and towers (Churches). He identifies a gathering, which is the element of the “seven times,” that occurs when the Leviticus twenty-six prayer is offered. He identifies a “nation that is not desired,” all the while emphasizing the arrival of God’s executive judgment that begins at the Sunday law and escalates through to the Second Coming of Christ.
در این بخشِ خاص، خواهر وایت به کتاب صفنیا ارجاع میدهد، و بدینوسیله بر پیوند نبویِ باب دوم و باب سومِ دانیال میافزاید. صفنیا تصریح میکند که قوم خدا باید پیش از صدور فرمان با هم جمع شوند. او همچنین پیامِ شیپور را معرفی میکند که نمادِ پیامِ هشداری است که علیه شهرها (ایالتها) و برجها (کلیساها) متوجه است. او نیز از گردهمآییای سخن میگوید که همان عنصرِ «هفت بار» است و هنگامی واقع میشود که دعای لاویان بیستوشش تقدیم میگردد. او «امّتی که مطلوب نیست» را مشخص میسازد، و در تمام این میان بر فرارسیدنِ داوریِ اجراییِ خدا تأکید میورزد؛ داوریای که از قانون یکشنبه آغاز میشود و تا آمدنِ دوبارهٔ مسیح اوج میگیرد.
What precedes the decree of the Sunday law is the formation of the image of the beast. The formation of the image of the beast is the visual test that confronts those of God’s people, who have previously passed the dietary test. Before the decree, which is the third (the litmus test), God’s people, who Zephaniah identifies as a “nation that is not desired,” are called to gather together. The first prophecy of Ezekiel is the gathering message, but it is only accomplished for those who recognize their scattered condition and pray the Leviticus twenty-six prayer, as did Daniel, in chapter nine.
آنچه پیش از صدور فرمانِ قانونِ یکشنبه واقع میشود، شکلگیریِ صورتِ وحش است. شکلگیریِ صورتِ وحش، آزمونِ بصریای است که در برابرِ آن عده از قومِ خدا قرار میگیرد که پیشتر از آزمونِ خوراکی گذشتهاند. پیش از آن فرمان، که سومین است (آزمونِ تورنسل)، قومِ خدا، که صفنیا آنان را «امّتی نامرغوب» معرفی میکند، فراخوانده میشوند تا با هم جمع شوند. نخستین نبوتِ حزقیال، پیامِ جمعآوری است، اما این امر تنها برای کسانی تحقق مییابد که وضعیتِ پراکندگیِ خود را تشخیص میدهند و دعای لاویان بابِ بیستوشش را، چنانکه دانیال در بابِ نهم کرد، به جا میآورند.
The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. Zephaniah 1:14–2:3.
Le grand jour de l’Éternel est proche, il est proche, et il vient en toute hâte, même la voix du jour de l’Éternel : là, le vaillant homme criera amèrement. Ce jour-là est un jour de colère, un jour de trouble et d’angoisse, un jour de ravage et de désolation, un jour de ténèbres et d’obscurité, un jour de nuées et d’épaisses ténèbres, un jour de trompette et d’alarme contre les villes fortifiées et contre les hautes tours. Et je ferai venir la détresse sur les hommes, et ils marcheront comme des aveugles, parce qu’ils ont péché contre l’Éternel ; et leur sang sera répandu comme la poussière, et leur chair comme le fumier. Ni leur argent ni leur or ne pourront les délivrer au jour de la colère de l’Éternel ; mais tout le pays sera dévoré par le feu de sa jalousie ; car il détruira promptement tous les habitants du pays. Assemblez-vous, oui, assemblez-vous, nation sans honte ; avant que le décret enfante, avant que le jour passe comme la balle, avant que la brûlante colère de l’Éternel vienne sur vous, avant que le jour de la colère de l’Éternel vienne sur vous. Cherchez l’Éternel, vous tous, humbles du pays, qui pratiquez son jugement ; recherchez la justice, recherchez l’humilité : peut-être serez-vous mis à l’abri au jour de la colère de l’Éternel. Sophonie 1:14–2:3.
A “mighty man” in the Scriptures is a man of power, and the first reference to a “mighty man” is Gideon.
در کتابمقدس، «مردِ زورآور» مردی صاحب قدرت است، و نخستین اشاره به «مردِ زورآور» جدعون است.
And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house. And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. Judges 6:11–16.
Et vint un ange de l’Éternel, qui s’assit sous le chêne qui était à Ophra, et qui appartenait à Joas, l’Abiézrite; et son fils Gédéon battait le froment au pressoir, afin de le cacher aux Madianites. Et l’ange de l’Éternel lui apparut, et lui dit: L’Éternel est avec toi, vaillant homme. Et Gédéon lui dit: Ah! mon seigneur, si l’Éternel est avec nous, pourquoi donc toutes ces choses nous sont-elles arrivées? et où sont tous ses miracles dont nos pères nous ont parlé, disant: L’Éternel ne nous a-t-il pas fait monter d’Égypte? Mais maintenant l’Éternel nous a abandonnés, et il nous a livrés entre les mains des Madianites. Et l’Éternel le regarda, et dit: Va avec cette force que tu as, et tu sauveras Israël de la main des Madianites: ne t’ai-je pas envoyé? Et il lui dit: Ah! mon seigneur, avec quoi sauverai-je Israël? voici, ma famille est pauvre en Manassé, et je suis le plus petit dans la maison de mon père. Et l’Éternel lui dit: Certainement, je serai avec toi, et tu battras les Madianites comme un seul homme. Juges 6:11–16.
In Zephaniah the mighty man, who is also Gideon, is to cry bitterly. The word “cry” is a symbol of the Midnight Cry in the last days, and the word “bitter” represents righteous indignation. Gideon, or Zephaniah’s “mighty man,” is a symbol of the Elijah message that has the responsibility of showing God’s people their sins, and of course the sins of their fathers.
ในหนังสือเศฟันยาห์ บุรุษผู้ทรงกำลัง ซึ่งก็คือกิเดโอนด้วยนั้น จะต้องร้องคร่ำครวญอย่างขมขื่น คำว่า “ร้อง” เป็นสัญลักษณ์ของเสียงร้องยามเที่ยงคืนในวาระสุดท้าย และคำว่า “ขมขื่น” เป็นตัวแทนของความกริ้วอันชอบธรรม กิเดโอน หรือ “บุรุษผู้ทรงกำลัง” ของเศฟันยาห์ เป็นสัญลักษณ์ของข่าวสารเอลียาห์ซึ่งมีหน้าที่สำแดงบาปของประชากรของพระเจ้า และแน่นอนรวมถึงบาปของบรรพบุรุษของเขาทั้งหลายด้วย
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Keletso e kwa godimo, o se ka wa ithiba; tsholetsa lentswe la gago jaaka terompeta, mme o bontshe batho ba me tlolo ya bone, le ba ntlo ya ga Jakobe maleo a bone. Isaia 58:1.
All the prophets align with one another in the last days, so the trumpet message of Isaiah is also the “cry” of the mighty man of Zephaniah, who is Gideon, and they all are identifying the Elijah messenger and his work in the last days. In Isaiah the following verses identify their sins as presumption, for they believe they are actually worshipping and serving the Lord.
Усі пророки узгоджуються між собою щодо останніх днів, тому сурмова вістка Ісаї є також «голосінням» сильного мужа в Софонії, яким є Гедеон, і всі вони вказують на вісника Іллі та його працю в останні дні. В Ісаї наступні вірші визначають їхній гріх як самовпевненість, бо вони вважають, що насправді поклоняються Господеві й служать Йому.
Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. Isaiah 58:2.
Ils me cherchent chaque jour, et ils prennent plaisir à connaître mes voies, comme une nation qui pratiquerait la justice et n’abandonnerait pas l’ordonnance de son Dieu ; ils me demandent les ordonnances de la justice, ils prennent plaisir à s’approcher de Dieu. Ésaïe 58:2.
The bitter cry of the mighty man is the message of the Midnight Cry, which includes the revelation that July 18, 2020 was a presumptuous sin against the Lord that must be repented of and confessed. The nuts and bolts of the message of the Midnight Cry is the formation of the image of the beast, and the subsequent judgment brought upon the United States, and then the world, by Islam.
ʻAue ʻehaʻeha o ke kanaka ikaika ka ʻōlelo o ka Uē o ke Aumoe, a ua komo pū i loko ona ka hōʻike ʻana he hewa hoʻomākeʻaka kūʻē iā Iēhova ka lā 18 o Iulai, 2020, he hewa hoʻi e pono ke mihi ʻia a e haʻi ʻia aku. ʻO ke kumu a me nā māhele paʻa o ka ʻōlelo o ka Uē o ke Aumoe, ʻo ia nō ka hoʻokumu ʻia ʻana o ke kiʻi o ka holoholona hihiu, a me ka hoʻokolokolo i lawe ʻia mai ma luna o ʻAmelika Hui Pū ʻIa, a laila ma luna o ke ao nei, e ʻIsalama.
When the Leviticus twenty-six prayer is accomplished at the end of the wilderness of the three and a half days of Revelation eleven, the precious and vile will be separated. The wise and foolish will either have the golden oil or they will not, and at that time they will be as Gideon’s “one man.” According to Zephaniah, before the Sunday law decree, Gideon, who is Elijah, who is Ezekiel, who is the mighty man will present the message of the Midnight Cry, in conjunction with the bitterness of showing God’s people their sin of participating in the prediction of July 18, 2020, and their unjustified attempt to vindicate their prediction after it utterly failed.
Lorsque la prière de Lévitique vingt-six sera accomplie à la fin du désert des trois jours et demi d’Apocalypse onze, ce qui est précieux et ce qui est vil seront séparés. Les sages et les insensés auront, ou n’auront pas, l’huile d’or, et alors ils seront comme « un seul homme » de Gédéon. Selon Sophonie, avant le décret de la loi du dimanche, Gédéon, qui est Élie, qui est Ézéchiel, qui est l’homme puissant, présentera le message du Cri de Minuit, conjointement avec l’amertume qui consiste à montrer au peuple de Dieu son péché d’avoir participé à la prédiction du 18 juillet 2020, ainsi que sa tentative injustifiée de justifier cette prédiction après son échec complet.
Zephaniah identifies a gathering together of God’s people in the last days that precedes the Sunday law decree. The gathering together is also represented by Ezekiel’s first prophecy in chapter thirty-seven.
صفنيا يشير إلى اجتماع شعب الله معًا في الأيام الأخيرة، يسبق صدور مرسوم قانون الأحد. وهذا الاجتماع معًا يمثله أيضًا نبوة حزقيال الأولى في الإصحاح السابع والثلاثين.
So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.
Ainsi je prophétisai selon l’ordre que j’avais reçu ; et, comme je prophétisais, il y eut un bruit, et voici, un frémissement, et les os se rapprochèrent, chaque os à son os. Et je regardai, et voici, les nerfs et la chair montèrent sur eux, et la peau les recouvrit par-dessus ; mais il n’y avait point de souffle en eux. Ézéchiel 37:7, 8.
Ezekiel prophesied to the dry bones that lay dead in the street of that city of Revelation chapter eleven, where also our Lord was crucified. They are first gathered together.
Hezekieli alitabiri juu ya mifupa mikavu iliyokuwa imelala imekufa katika njia ya mji ule wa Ufunuo sura ya kumi na moja, ambapo pia Bwana wetu alisulubiwa. Kwanza hukusanywa pamoja.
And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.
Na miili yao iliyokufa italala katika njia ya mji mkuu, ambao kwa maana ya kiroho huitwa Sodoma na Misri, ambapo pia Bwana wetu alisulibiwa. Nao watu wa jamaa na kabila na lugha na taifa wataitazama miili yao iliyokufa kwa muda wa siku tatu na nusu, wala hawatakubali miili yao iliyokufa kutiwa makaburini. Nao wakaao juu ya nchi watawashangilia, na kufanya furaha, nao watatuma zawadi wao kwa wao; kwa sababu hawa manabii wawili waliwatesa wale waliokaa juu ya nchi. Ufunuo 11:8–10.
They are gathered as the three and a half days are coming to a conclusion. The three and a half days represents the tarrying time of Matthew chapter twenty-five, but it is also the scattering of the “seven times” of Leviticus twenty-six. Those that are gathered have previously been scattered, and Zephaniah identifies them as a “nation not desired.” The nation that is not desired are those who have been dead in the streets while the world rejoiced over their dead bodies, but who are gathered together and then become the nation that is the point of attack of the dragon power of the last days, who lift up the whore of Tyre as their head.
ߟߎ߬ ߓߴߊ߬ߟߎ߬ ߟߊ߫ ߞߍ߫ ߞߎ߬ߡߊ߬ ߝߊ߬ߘߋ߲ ߕߊ߬ߟߋ߲߬ ߕߎ߬ߡߊ ߘߌ߫ ߟߊ߫ ߞߊ߬ ߢߍ߲߫ ߛߊ߲ߝߌ߬ ߕߎ߬ߡߊ ߞߍ߫ ߕߊ߯ ߡߊ߬. ߕߎ߬ߡߊ ߛߊ߲ߝߌ߬ ߕߎ߬ߡߊ ߦߋ߫ ߡߊߕߌ߭ߎ ߛߓߍߦߊ ߓߍ߯ߘߊ ߡߎ߯ߟߊ߫ ߟߋ߬ ߞߊ߲ ߠߊ߫ ߓߊ߯ߙߊߟߊߟߌ ߕߎ߬ߡߊ ߟߋ߬ ߘߌ߫، ߒ߬ ߞߏ߫ ߊ߬ ߦߋ߫ ߟߋߝߌߕߌߞߎ ߓߍ߯ߘߊ ߡߎ߯ߟߊ߫ ߖߍ߬ߝߍ߲ߖߍ߬ߝߍ߲ ߠߎ߬ ߘߐ߫ “ߞߊ߬ߟߌ߬ߝߎ߫ ߛߊ߯ߝߌ߬” ߟߊ߫ ߟߊ߲ߛߊ߬ߣߍ߲ ߠߋ߬ ߘߌ߫. ߡߐ߱ ߟߎ߫ ߡߍ߲ ߠߎ߬ ߞߍ߫ ߞߎ߬ߡߊ߬ ߟߊ߫، ߊ߬ߟߎ߬ ߓߘߊ߫ ߕߊ߬ߟߋ߲߬ ߞߍ߫ ߞߊ߲߬، ߞߊ߬ ߛߝߊߣߌߦߊ ߦߋ߫ ߊ߬ߟߎ߬ ߟߊ߫ ߕߐ߮ ߘߌ߫ ߞߏ߫ “ߛߌߦߊߡߊ ߡߍ߲ ߕߍ߫ ߘߌ߫.” ߛߌߦߊߡߊ ߡߍ߲ ߕߍ߫ ߘߌ߫ ߦߋ߫ ߡߐ߱ ߟߎ߬ ߘߌ߫ ߡߍ߲ ߞߍ߫ ߛߊ߬ ߛߌߟߊ ߟߎ߬ ߞߊ߲ ߞߐ߫ ߘߎ߬ߡߊ ߘߌ߫، ߘߊ߲ߞߎ߬ߡߊ ߕߎ߬ߡߊ ߘߌ߫ ߞߋߟߋ߲ ߡߍ߲ ߦߴߊ߬ߟߎ߬ ߝߎ߬ߡߊ ߟߎ߬ ߛߊ߬ߙߊ߲ߛߊ߬ߣߍ߲ ߠߎ߬ ߡߊ߬؛ ߒ߬ ߞߏ߫ ߊ߬ߟߎ߬ ߓߊ߬ߟߎ߬ ߞߎ߬ߡߊ߬ ߟߊ߫ ߞߊ߬ ߞߍ߫ ߛߌߦߊߡߊ ߟߋ߬ ߘߌ߫ ߡߍ߲ ߦߋ߫ ߞߍ߫ ߓߊ߬ߕߏ߬ ߟߊ߫ ߘߌߦߊ ߘߌ߫ ߟߊ߫ ߓߎ߰ߙߋ߲ ߘߊ߰ߙߊ߲ ߛߐ߬ߘߐ߲ ߟߋ߬ ߝߋ߲، ߡߍ߲ ߠߎ߬ ߦߋ߫ ߕߊߟߌ߬ ߘߊ߰ߟߌ߬ ߞߊ߬ ߕߍ߲߫ߠߌ߬ ߖߐ߬ߛߊ߬ ߡߊ߬ߙߌ߬ ߟߊ߫ ߞߍ߫ ߊ߬ߟߎ߬ ߞߐ߲߫ ߠߋ߬ ߘߌ߫.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalm 83:1–5.
Salmo o awit ni Asaf. Huwag kang tumahimik, O Dios: huwag mong pigilin ang iyong kapayapaan, at huwag kang manatiling hindi kumikilos, O Dios. Sapagkat, narito, ang iyong mga kaaway ay nangagkakagulo: at silang nangapopoot sa iyo ay nagtaas ng ulo. Sila’y nagsigawa ng tusong payo laban sa iyong bayan, at nagsanggunian laban sa iyong mga lingid. Kanilang sinabi, Halikayo, at lipulin natin sila upang huwag nang maging isang bansa; upang ang pangalan ng Israel ay hindi na maalaala pa. Sapagkat sila’y nagsanggunian na may isang pagsang-ayon: sila’y nagkaisa laban sa iyo. Awit 83:1–5.
Their intent is to take spiritual Israel of the last days and throw them into Nebuchadnezzar’s fiery furnace. When the dead bones first hear Isaiah’s “voice,” crying the message of the Midnight Cry, they are still in the wilderness of the three and a half days. They then must choose to receive or reject the Comforter that Christ promised to send which convicts them of their sin of July 18, 2020.
So propósito es tomar al Israel espiritual de los últimos días y arrojarlo al horno de fuego de Nabucodonosor. Cuando los huesos secos oyen por primera vez la “voz” de Isaías, que clama el mensaje del Clamor de Medianoche, todavía se hallan en el desierto de los tres días y medio. Entonces deben escoger entre recibir o rechazar al Consolador que Cristo prometió enviar, el cual los convence de su pecado del 18 de julio de 2020.
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.
“Förtrosta, förtrosta mitt folk, säger er Gud. Tala vänligt till Jerusalem och ropa till henne, att hennes strid är fullbordad, att hennes missgärning är förlåten; ty hon har fått dubbelt ur Herrens hand för alla sina synder. En röst ropar i öknen: Bered Herrens väg, gör en jämn väg i ödemarken för vår Gud. Varje dal skall upphöjas, och varje berg och kulle skall sänkas; det krokiga skall göras rakt, och ojämna platser till slät mark. Och Herrens härlighet skall uppenbaras, och allt kött skall tillsammans se det; ty Herrens mun har talat.” Jesaja 40:1–5.
The passage identifying the work of the voice crying in the wilderness has some very detailed information. His message will be based upon a revelation of Christ’s character, as represented by the fact that the “glory,” which is Christ’s character, will be revealed. The Revelation of Jesus Christ that is unsealed just before the close of probation is an unsealing of Christ’s character as represented by the element of His character that is represented as Alpha and Omega. It will also be revealed that His character is “truth.”
Le passage qui identifie l’œuvre de la voix qui crie dans le désert contient des informations très détaillées. Son message sera fondé sur une révélation du caractère de Christ, comme l’indique le fait que la « gloire », qui est le caractère de Christ, sera révélée. La Révélation de Jésus-Christ, qui est descellée juste avant la clôture du temps de grâce, est un descellement du caractère de Christ tel qu’il est représenté par l’aspect de Son caractère présenté comme l’Alpha et l’Oméga. Il sera aussi révélé que Son caractère est « la vérité ».
Another detail is that when the voice begins to cry, he is still in the wilderness of the three and a half days, for he is crying in the wilderness. Prophetically when his work begins the two witnesses are still dead in the street that runs through Ezekiel’s valley. Another specific fact is that when the voice begins his work, the entire world shall have access to the message. Another observation is that the message is given in the period of the last days when Christ is blotting out the sins of the one hundred and forty-four thousand, for their iniquity has been pardoned. The sad fact that is also revealed “line upon line,” is that only those who meet the requirements of the gospel will receive the pardon that is being accomplished in that history.
Une autre précision est que, lorsque la voix commence à crier, il est encore dans le désert des trois jours et demi, car il crie dans le désert. Prophétiquement, lorsque son œuvre commence, les deux témoins sont encore morts dans la rue qui traverse la vallée d’Ézéchiel. Un autre fait précis est que, lorsque la voix commence son œuvre, le monde entier aura accès au message. Une autre observation est que le message est donné durant la période des derniers jours, lorsque Christ efface les péchés des cent quarante-quatre mille, car leur iniquité a été pardonnée. Le fait attristant qui est aussi révélé « précepte sur précepte », c’est que seuls ceux qui satisfont aux exigences de l’Évangile recevront le pardon qui s’accomplit dans cette histoire.
Only those that respond to the demands associated with the Leviticus twenty-six prayer will have their sins and their father’s sins blotted out, for they will have received “double for all her sins.” The Lord’s “hand” that is associated with their sins and the sins of their fathers is a symbol of the first disappointment, where the Lord held His hand over a mistake that produced the first disappointment. In Millerite history His hand prevented God’s people from seeing a hidden truth. His hand in that history represented His divine providence. In the last days His hand represents God’s peoples rejection of a revealed truth by God’s people, and His hand then represents His divine judgment.
Seuls ceux qui répondent aux exigences liées à la prière de Lévitique 26 verront leurs péchés et les péchés de leurs pères effacés, car ils auront reçu « le double pour tous ses péchés ». La « main » du Seigneur, associée à leurs péchés et aux péchés de leurs pères, est le symbole de la première déception, lorsque le Seigneur tint sa main sur une erreur qui produisit la première déception. Dans l’histoire millérite, sa main empêcha le peuple de Dieu de voir une vérité cachée. Dans cette histoire, sa main représentait sa providence divine. Dans les derniers jours, sa main représente le rejet, par le peuple de Dieu, d’une vérité révélée, et sa main représente alors son jugement divin.
With the voice of Ezekiel’s first prophecy the dead are formed together, but not yet standing as a mighty army. The second prophecy of Ezekiel chapter thirty-seven, accomplishes that by bringing the breath that comes from the four winds.
Ngonina rito ra muthenya rwa mbere rwa Ezekieli, afu marerwo hamwe, no guto atihereire eri nk’ihuti rinene. Ubuthoni bwa kabiri bwa Ezekieli, igicweka cya mirongo itatu na mugwanja, nibwo bukoraga ibyo, buzana umwuka uturuka mu muyaga ine.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:9–14.
तब उस ने मुझ से कहा, वायु से भविष्यद्वाणी कर, हे मनुष्य के सन्तान, भविष्यद्वाणी कर, और वायु से कह, परमेश्वर यहोवा यों कहता है: हे श्वास, चारों दिशाओं से आ, और इन घात किए हुओं पर फूँक मार, कि ये जीवित हो जाएँ। सो मैं ने वैसा ही भविष्यद्वाणी की जैसा उस ने मुझे आज्ञा दी थी; और श्वास उन में आ गई, और वे जीवित हो गए, और अपने पाँवों पर खड़े हो गए, एक अति बड़ी सेना। तब उस ने मुझ से कहा, हे मनुष्य के सन्तान, ये हड्डियाँ इस्राएल के सारे घराने हैं; देखो, वे कहते हैं, हमारी हड्डियाँ सूख गई हैं, और हमारी आशा नष्ट हो गई; हम अपने भागों से कट गए हैं। इस कारण भविष्यद्वाणी कर और उन से कह, परमेश्वर यहोवा यों कहता है: देखो, हे मेरी प्रजा, मैं तुम्हारी कब्रों को खोलूँगा, और तुम्हें तुम्हारी कब्रों में से निकाल लाऊँगा, और इस्राएल की भूमि में पहुँचा दूँगा। और हे मेरी प्रजा, जब मैं तुम्हारी कब्रों को खोलूँगा, और तुम्हें तुम्हारी कब्रों में से निकाल लाऊँगा, तब तुम जान लोगे कि मैं यहोवा हूँ। और मैं अपना आत्मा तुम में डालूँगा, और तुम जीवित हो जाओगे, और मैं तुम्हें तुम्हारे निज देश में बसा दूँगा; तब तुम जान लोगे कि मैं यहोवा ने यह कहा भी है और इसे पूरा भी किया है, यहोवा की यही वाणी है। यहेजकेल 37:9–14.
That breath of Ezekiel’s prophecy is the sealing message, for it comes from the four winds.
Na hanuan i hren Ezekiel hi thuchah hriatna a ni, a nih avangin a li lei thli hrang hrang ata a lo kal.
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. Revelation 7:1–3.
Et après cela, je vis quatre anges debout aux quatre coins de la terre, retenant les quatre vents de la terre, afin que le vent ne soufflât point sur la terre, ni sur la mer, ni sur aucun arbre. Et je vis un autre ange monter du côté de l’orient, tenant le sceau du Dieu vivant ; et il cria d’une voix forte aux quatre anges auxquels il avait été donné de faire du mal à la terre et à la mer, disant : Ne faites point de mal à la terre, ni à la mer, ni aux arbres, jusqu’à ce que nous ayons marqué du sceau au front les serviteurs de notre Dieu. Apocalypse 7:1–3.
The four winds arise from the east, and prophetically, Islam is both “the east wind” and “the children of the east.” Ezekiel’s “breath,” which transforms the formed bodies into “a great and exceeding army” is the message that seals the one hundred and forty-four thousand. The sealing message of Revelation chapter seven, arises from the east. That message is the message of the Midnight Cry, and Zephaniah identifies it as the trumpet “alarm against the fenced cities, and against the high towers.”
Ang apat na hangin ay nagmumula sa silangan, at sa makahulang diwa, ang Islam ay kapuwa “hangin mula sa silangan” at “mga anak ng silangan.” Ang “hininga” ni Ezekiel, na nagpapabago sa mga nahubog na katawan upang maging “isang hukbong dakila at totoong napakalaki,” ay ang mensaheng nagtatatak sa isang daan at apatnapu’t apat na libo. Ang mensahe ng pagtatatak sa Apocalipsis kabanata pito ay nagmumula sa silangan. Ang mensaheng iyon ay ang mensahe ng Sigaw sa Hatinggabi, at kinikilala ito ni Zephaniah bilang tunog ng trumpeta na “babala laban sa mga nakukutaang bayan, at laban sa matataas na moog.”
A tower is a symbol of the church.
Věž je symbolem církve.
“In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” The Desire of Ages, 597.
«В притче домовладыка представлял Бога, виноградник — иудейский народ, а ограда — Божественный закон, который был их защитой. Башня была символом храма». Желание веков, 597.
A city is a kingdom in Bible prophecy. The papacy is “Babylon,” “that great city.” France and thereafter the United States are “the great city,” of “Sodom and Egypt.” Jerusalem is the “great city,” that comes down out of heaven. Zephaniah’s message is against the cities and towers, or against the combination of church and state, which by definition is the image of the beast. It is the “secret” message of Daniel chapter two.
Kota dalam nubuat Alkitab melambangkan sebuah kerajaan. Kepausan adalah “Babel,” “kota besar itu.” Prancis dan kemudian Amerika Serikat adalah “kota besar,” yaitu “Sodom dan Mesir.” Yerusalem adalah “kota besar” yang turun dari sorga. Pekabaran Zefanya ditujukan terhadap kota-kota dan menara-menara, atau terhadap perpaduan gereja dan negara, yang menurut definisinya adalah patung binatang itu. Inilah pekabaran “rahasia” dalam Daniel pasal dua.
Just before the Sunday law decree, that is Nebuchadnezzar’s golden image test of Daniel chapter three, the dead bodies awaken and are transformed into a mighty army to proclaim the message identifying and opposing the formation of the combination of church and state, while also identifying that Islam is the providential tool which God employs to exercise His judgment upon those who enforce Sunday worship as He has in past history. The message identifies that when the image is fully developed, and enforces the mark of the beast, the judgment will be delivered.
Ngayon bag-o gid ang dekreto sang domingo nga kasuguan, amo ina ang pagsulay sang bulawanon nga larawan ni Nabucodonosor sa Daniel kapitulo tres, ang mga patay nga lawas magamata kag pagabag-uhon sa isa ka gamhanan nga kasoldaduhan agud iwali ang mensahe nga nagapaila kag nagakontra sa paghulma sang paghiusa sang iglesia kag estado, samtang ginapaila man nga ang Islam amo ang instrumento sang pagtagana sang Dios nga Iya ginagamit sa pagpatuman sang Iya paghukom batok sa mga nagapatuman sang pagsimba sa Domingo, subong sang Iya ginahimo sa nagligad nga kasaysayan. Ang mensahe nagapaila nga kon ang larawan mabuo na sing bug-os, kag magapatuman sang tatak sang sapat, ang paghukom ipadangat.
There is no direct reference in Daniel chapter three to the image of the beast that leads to and reaches its maturity at the Sunday law, but there cannot be a third message without a first and second, for chapter two of Daniel must be included in the revelation of the truths represented in Daniel chapter three. The “secret” of the image dream of chapter two identifies God’s people coming to recognize the life and death implications of Nebuchadnezzar’s image of the beast.
Daniels bog, kapitel tre, indeholder ingen direkte henvisning til dyrets billede, som fører frem til og når sin modenhed ved søndagsloven; men der kan ikke være et tredje budskab uden et første og et andet, for Daniels bog, kapitel to, må indgå i åbenbaringen af de sandheder, som fremstilles i Daniels bog, kapitel tre. “Hemmeligheden” i billeddrømmen i kapitel to identificerer Guds folk idet de kommer til at erkende de livs- og dødsmæssige konsekvenser af Nebukadnezars billede af dyret.
Sanctified logic requires that when Nebuchadnezzar determined that he was going to have a dedication ceremony to his golden idol, that the idol must first be built, and the musicians would need to practice the music they would play at the ceremony. There had to be advance preparation of construction going on over a period of time with excavation, a foundation laid, scaffolding, and workmen coming and going, and that preparation was the formation of the image of Nebuchadnezzar’s dream, but Nebuchadnezzar’s pride determined to make an image of only one beast, not all the kingdoms of Bible prophecy. The construction of that image is the test that God’s people must pass before probation closes, and before they are sealed, before the music plays.
La logique sanctifiée exige que, lorsque Nebucadnetsar décida de tenir une cérémonie de dédicace pour son idole d’or, l’idole dût d’abord être construite, et que les musiciens eussent besoin de s’exercer à la musique qu’ils joueraient lors de la cérémonie. Il devait y avoir, à l’avance et durant une certaine période, des travaux préparatoires de construction, avec excavation, pose d’un fondement, échafaudages, et des ouvriers allant et venant; et cette préparation était la formation de l’image du songe de Nebucadnetsar, mais l’orgueil de Nebucadnetsar détermina à faire une image d’une seule bête, et non de tous les royaumes de la prophétie biblique. La construction de cette image est l’épreuve que le peuple de Dieu doit traverser avant la fin du temps de grâce, et avant d’être scellé, avant que la musique ne retentisse.
Sanctified logic also identifies that Shadrach, Meshach and Abednego were not the only Hebrew slaves that witnessed the advance preparation for the dedication of the golden image. They were simply the only Hebrews that understood the implications of those preparations as a life and death warning, and made their own personal preparation for the coming crisis.
La logique sanctifiée reconnaît aussi que Schadrac, Méschac et Abed-Nego n’étaient pas les seuls esclaves hébreux à avoir été témoins des préparatifs en vue de la dédicace de la statue d’or. Ils furent simplement les seuls Hébreux à comprendre les implications de ces préparatifs comme un avertissement de vie ou de mort, et à faire leur propre préparation personnelle pour la crise à venir.
In the passage from Sister White at the beginning of this article, she not only aligns Zephaniah’s decree with Nebuchadnezzar’s golden image and the Sunday law, she also identifies Isaiah’s unrighteous decree.
Dans le passage de Sister White au début de cet article, elle ne met pas seulement en parallèle le décret de Sophonie avec l’image d’or de Nebucadnetsar et la loi du dimanche, elle identifie aussi le décret inique d’Ésaïe.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:1–3.
Malheur à ceux qui prononcent des décrets iniques, et qui rédigent des ordonnances oppressives qu’ils prescrivent, pour détourner les nécessiteux de la justice, et ravir leur droit aux pauvres de mon peuple, afin que les veuves deviennent leur proie, et qu’ils dépouillent les orphelins ! Et que ferez-vous au jour du châtiment, et dans la ruine qui viendra de loin ? Vers qui fuirez-vous pour avoir du secours ? et où laisserez-vous votre gloire ? Ésaïe 10:1–3.
Isaiah’s “unrighteous decree,” is the Sunday law, and it is “the day of visitation” and “desolation,” for the United States, for “national apostasy” is followed by “national ruin.” According to Isaiah, at the Sunday law, which is also Nebuchadnezzar’s golden image, the “desolation” “shall come from far.”
Dikrii “kan Isaayyaas warra jal’inaa” seera Dilbataa dha; innis Ameerikaa Biyyaalessaaaf “guyyaa daawwannaa” fi “badiisa” dha; sababiin isaas “gantummaan mootummaa” “badiisa mootummaa”n duukaa bu’a. Akka Isaayyaasitti, yeroo seerri Dilbataa, inni immoo fakkii warqee Nebukadnezaar ta’e, “badiisni” “fagoo irraa ni dhufa.”
Remember this, and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. Isaiah 46:8–13.
Souvni sa, epi montre nou se gason; reflechi ankò sou li, nou menm ki transgresè yo. Sonje bagay ki te fèt depi nan tan lontan yo; paske se mwen menm ki Bondye, e pa gen okenn lòt; se mwen menm ki Bondye, e pa gen okenn tankou mwen, mwen menm ki fè konnen finisman an depi nan kòmansman an, e depi nan tan ansyen yo bagay ki poko fèt yo, lè m di: Konsèy mwen ap kanpe, e m ap fè tout sa ki fè m plezi; mwen menm ki rele yon zwazo ravajè soti bò solèy leve a, nonm ki egzekite konsèy mwen an soti nan yon peyi byen lwen; wi, mwen te pale sa, e m ap fè l rive tou; mwen te fikse li nan plan mwen, e m ap fè li tou. Koute m, nou menm ki gen kè di, nou menm ki lwen jistis: mwen pwoche jistis mwen; li p ap lwen, e delivrans mwen p ap pran reta; e m ap mete delivrans nan Siyon pou Izrayèl, glwa mwen. Ezayi 46:8–13.
Isaiah places this passage at the end of the tarrying time, for then his “salvation shall” no longer “tarry.” It is at the end of Revelation eleven’s three and a half days. The end of the tarrying time is marked by the arrival of the message of the Midnight Cry, when Ezekiel’s great army stands up. When they stand up, they are lifted up as an ensign in Revelation chapter eleven.
Isaïe situe ce passage à la fin du temps de retard, car alors son « salut » ne « tardera » plus. C’est à la fin des trois jours et demi d’Apocalypse onze. La fin du temps de retard est marquée par l’arrivée du message du Cri de Minuit, lorsque la grande armée d’Ézéchiel se lève. Lorsqu’ils se lèvent, ils sont élevés comme une bannière dans le chapitre onze de l’Apocalypse.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:11–14.
Ac ar ôl tri diwrnod a hanner, daeth Ysbryd y bywyd oddi wrth Dduw i mewn iddynt, a safasant ar eu traed; a disgynnodd ofn mawr ar y rhai a’u gwelodd. A chlywsant lais mawr o’r nef yn dweud wrthynt, Deuwch i fyny yma. A hwy a esgynasant i fyny i’r nef mewn cwmwl; a’u gelynion a’u gwelodd hwynt. Ac yn yr un awr bu daeargryn mawr, a syrthiodd degfed ran y ddinas, ac yn y daeargryn lladdwyd saith mil o ddynion: a’r gweddill a ofnodd, ac a roesant ogoniant i Dduw’r nef. Aeth yr ail wae heibio; ac wele, y drydedd wae sydd yn dyfod ar frys. Datguddiad 11:11–14.
The two witnesses of Revelation eleven ascend to heaven as the ensign, in the same hour as the earthquake, which is the Sunday law. At that time, or as John says, “in that hour,” according to Isaiah, chapter forty-six, God calls “the man” who executes His counsel, who is also “a ravenous bird from the east”. The ravenous bird, that is “the man” God employs to execute His counsel comes from “a far country”. In Isaiah chapter ten, at the time of the “unrighteous decree” which is the Sunday law, the “desolation” of the United States comes from “far.” “East” is a symbol of Islam, for in prophecy they are both “the children of the east,” and “the east wind.” A “bird” in prophecy is a religion, as represented by Babylon being a cage full of hateful and unclean birds. The “ravenous bird” that comes from a far country in the east, is the religion of Islam.
Ny vavolombelona roa ao amin’ny Apokalypsy toko faha-iraika ambin’ny folo dia miakatra ho any an-danitra amin’ny maha-faneva azy, amin’io ora io ihany amin’ny horohoron-tany, izay ilay lalàna momba ny Alahady. Amin’izany fotoana izany, na araka ny filazan’i Jaona hoe: “amin’izany ora izany,” araka ny Isaia toko faha-enina amby efapolo, Andriamanitra miantso “ilay lehilahy” izay manatanteraka ny fikasany, sady izy koa no “vorona mpihaza avy any atsinanana”. Ilay vorona mpihaza, dia “ilay lehilahy” ampiasain’Andriamanitra hanatanterahana ny fikasany, dia avy amin’ny “tany lavitra”. Ao amin’ny Isaia toko faha-folo, amin’ny fotoan’ny “didy tsy marina” izay ilay lalàna momba ny Alahady, ny “fandravana” an’i Etazonia dia avy “lavitra.” “Atsinanana” dia tandindon’ny finoana silamo, fa ao amin’ny faminaniana izy ireo dia samy “zanaky ny atsinanana” sy “rivotra avy any atsinanana.” Ny “vorona” ao amin’ny faminaniana dia fivavahana iray, araka ny anehoana an’i Babylona ho tranom-borona feno vorona maloto sy maharikoriko. Ilay “vorona mpihaza” izay avy amin’ny tany lavitra any atsinanana dia ny fivavahana silamo.
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 18:2.
Na ɔde nne kɛse teɛteɛm denneennen se: Babilon kɛse no ahwe ase, ahwe ase, na wabɛyɛ ahonhommɔne tenabea ne honhommɔne biara a ɛyɛ fi ahintabea, ne afiri abɔdeɛ biara a ɛho ntew na wɔtan no afi. Adiyisɛm 18:2.
The three-fold-union of modern Babylon represents three forms of government, and also three forms of religion. The religion of the United Nations is spiritualism, the religion of the United States is apostate Protestantism and the religion of the pope is Catholicism. All those religious persuasions are sometimes symbolized as women, but also as birds. It is the religious and political force of the United Nations, with the United States as the primary king, that places the papacy on the throne of the earth. In the book of Zechariah, it is two birds that establish the pope, who is identified as that “wicked” by the apostle Paul in second Thessalonians.
La triple union de la Babylone moderne représente trois formes de gouvernement, ainsi que trois formes de religion. La religion des Nations Unies est le spiritisme, la religion des États-Unis est le protestantisme apostat, et la religion du pape est le catholicisme. Toutes ces convictions religieuses sont parfois symbolisées comme des femmes, mais aussi comme des oiseaux. C’est la puissance religieuse et politique des Nations Unies, avec les États-Unis comme roi principal, qui place la papauté sur le trône de la terre. Dans le livre de Zacharie, ce sont deux oiseaux qui établissent le pape, lequel est identifié comme cet « impie » par l’apôtre Paul dans la deuxième épître aux Thessaloniciens.
Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.
Puis l’ange qui parlait avec moi s’avança et me dit : Lève maintenant les yeux, et vois ce qui sort là. Et je dis : Qu’est-ce ? Et il dit : C’est un épha qui sort. Il dit encore : C’est leur apparence sur toute la terre. Et voici, on souleva un talent de plomb ; et c’était une femme assise au milieu de l’épha. Et il dit : C’est la méchanceté. Et il la jeta au milieu de l’épha ; puis il jeta la masse de plomb sur son ouverture. Alors je levai les yeux et je regardai, et voici, deux femmes sortirent, et le vent était dans leurs ailes ; elles avaient des ailes comme les ailes de la cigogne ; et elles enlevèrent l’épha entre la terre et le ciel. Alors je dis à l’ange qui parlait avec moi : Où emportent-elles l’épha ? Et il me dit : Pour lui bâtir une maison dans le pays de Schinear ; et il y sera établi et posé sur sa propre base. Zacharie 5:5–11.
An ephah is a basket used for measuring. The two women that place the ephah, or basket that the papacy sits in the midst of, are two churches. Two religions will take the religion that is defined in the Bible as “that wicked” and build her a house in the land of Shinar. Shinar is another name for Babylon, and the Catholic church is Babylon the great in the last days.
L’épha est une corbeille servant de mesure. Les deux femmes qui transportent l’épha, ou la corbeille au milieu de laquelle siège la papauté, sont deux Églises. Deux religions prendront la religion que la Bible désigne comme « l’impie » et lui bâtiront une maison au pays de Schinear. Schinear est un autre nom de Babylone, et l’Église catholique est Babylone la grande dans les derniers jours.
The two women that “establish” the wicked woman in Babylon, have “wind in their wings.” Those women are also birds, for they have “wings,” and their justification for placing the woman is the “wind” of Islam, for Islam brings together every man’s hand. The woman that is lifted up, has been trapped in the ephah since her deadly wound in 1798, for there had been a leaden weight placed upon the mouth of the ephah she was in. But when the music of Nebuchadnezzar’s worship ceremony begins, the two women of apostate Protestantism and Spiritualism remove the leaden weight, and lift up the eighth head, that is of the seven.
बाबुल में उस दुष्ट स्त्री को जो दो स्त्रियाँ “स्थापित” करती हैं, उनकी “पंखों में वायु” है। वे स्त्रियाँ पक्षी भी हैं, क्योंकि उनके “पंख” हैं; और उस स्त्री को स्थापित करने के लिए उनका औचित्य इस्लाम की “वायु” है, क्योंकि इस्लाम हर एक मनुष्य का हाथ एक साथ ले आता है। जो स्त्री ऊपर उठाई जाती है, वह 1798 में अपने घातक घाव के समय से एपा में फँसी हुई है, क्योंकि जिस एपा में वह थी उसके मुख पर सीसे का एक भारी ढक्कन रखा गया था। परन्तु जब नबूकदनेस्सर की आराधना-समारोह का संगीत आरम्भ होता है, तब धर्मत्यागी प्रोटेस्टेंटवाद और अध्यात्मवाद की वे दो स्त्रियाँ उस सीसे के भारी ढक्कन को हटा देती हैं, और उस आठवें सिर को, जो उन सातों में से है, ऊपर उठा देती हैं।
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
«Քանի որ մոտենում ենք վերջին ճգնաժամին, կենսական կարևորություն ունի, որ Տիրոջ գործիքների միջև տիրի ներդաշնակություն և միաբանություն։ Աշխարհը լի է փոթորիկով, պատերազմով և երկպառակությամբ։ Սակայն մեկ գլխի՝ պապական իշխանության ներքո, ժողովուրդները կմիավորվեն՝ Աստծուն հակառակվելու Նրա վկաների անձում։ Այս միությունը ցեմենտվում է մեծ ուրացողի կողմից։ Մինչ նա ձգտում է միավորել իր գործակալներին՝ ճշմարտության դեմ պատերազմելու համար, նա կաշխատի բաժանել և ցրել նրա պաշտպաններին։ Խանդը, չար կասկածները, զրպարտությունը նրա կողմից հրահրվում են՝ անհամաձայնություն և պառակտում առաջացնելու համար»։ Վկայություններ, հատոր 7, 182։
The threefold union lifts up the papacy as the head, for they intend to destroy the nation not desired.
Muungano wa namna tatu unakiinua upapa kuwa kichwa, kwa maana wanakusudia kuliangamiza taifa lisilotamaniwa.
For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalm 83:2–4.
Car, voici, tes ennemis s’agitent avec tumulte, et ceux qui te haïssent lèvent la tête. Ils forment des desseins pleins de ruse contre ton peuple, et délibèrent contre ceux que tu tiens cachés. Ils ont dit : Venez, retranchons-les d’entre les nations, afin que le nom d’Israël ne soit plus en mémoire. Psaume 83:2–4.
A bird is a religion, and the “ravenous bird from the east” which God calls at the “hour” of the Sunday law, when the message of the Midnight Cry is being proclaimed, is Islam. That is why in the very hour that the resurrected dead ascend into heaven as the ensign, the “third woe” of Islam comes quickly. This is why Isaiah states in verse one of chapter ten, “Woe” unto them that declare unrighteous decrees. The “Woes” of Revelation are Islam, and Islam is the providential judgment, or tool, or staff (Isaiah 10:5) that God uses to punish the United States for enforcing Sunday worship.
Cêkekî ol e, û “çûka xwînrixwaz ji rojhilat” a ku Xwedê di “demjimêr”a yasaya Yekşemê de, dema ku peyama Girîya Nîvê Şevê tê ragihandin, bang dike, Îslam e. Ji ber vê yekê, di heman demjimêrê de ku miriyên ji mirinê rabûyî wek alamet ber bi ezman ve hilkişin, “wayê sêyem” yê Îslamê bi lez tê. Ji ber vê yekê ye ku Îşaya di aya yekem a beşa dehê de dibêje: “Way” li wan ku fermanên neheq dane saz kirin. “Way”ên Wahiya Yûhannayê Îslam in, û Îslam ew dadweriya xwedayî ye, an amûr, an jî têgîn (Îşaya 10:5) ku Xwedê bi wê Dewletên Yekbûyî ceza dike ji ber ku perestiya Yekşemê ferz dike.
Isaiah chapter forty-six, identifies the “ravenous bird from the east,” as “the man that executeth my counsel.” That “man” is Islam, and he is called “from a far country,” for God “purposed” to judge the United States, and thereafter the world, for Sunday enforcement, as He did in former times with pagan Rome and the first four trumpets, and then with papal Rome in the fifth and sixth “Woe” trumpets. His purpose in Isaiah chapter forty-six is to call the “ravenous bird from the east,” and He informs His people who desire to understand His counsel and purpose “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”
Ésaïe, chapitre quarante-six, identifie « l’oiseau de proie venant de l’orient » comme « l’homme qui exécute mon dessein ». Cet « homme », c’est l’islam, et il est appelé « d’un pays lointain », car Dieu a « arrêté son dessein » de juger les États-Unis, puis le monde, pour l’imposition du dimanche, comme Il le fit autrefois avec la Rome païenne et les quatre premières trompettes, puis avec la Rome papale dans les cinquième et sixième trompettes du « Malheur ». Son dessein, dans Ésaïe, chapitre quarante-six, est d’appeler « l’oiseau de proie venant de l’orient », et Il fait savoir à Son peuple, qui désire comprendre Son conseil et Son dessein : « Souvenez-vous des premières choses, de celles d’autrefois ; car je suis Dieu, et il n’y en a point d’autre ; je suis Dieu, et nul n’est semblable à moi, annonçant dès le commencement ce qui doit arriver à la fin, et longtemps d’avance ce qui n’est pas encore accompli, disant : Mon dessein subsistera, et j’exécuterai toute ma volonté. »
In verse three Isaiah chapter ten, Isaiah records three important questions:
ಮುೂರನೇ ವಚನದಲ್ಲಿ, ಯೆಶಾಯ ಅಧ್ಯಾಯ ಹತ್ತು, ಯೆಶಾಯನು ಮೂರು ಮಹತ್ವದ ಪ್ರಶ್ನೆಗಳನ್ನು ದಾಖಲಿಸುತ್ತಾನೆ:
And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:3.
Et que ferez-vous au jour de la visitation, et dans la désolation qui viendra de loin ? vers qui fuirez-vous pour obtenir du secours ? et où laisserez-vous votre gloire ? Ésaïe 10:3.
The final question identifies that the glorious land loses her glory at the unrighteous decree. The glory of the United States is the Constitution, which is fully overturned at the Sunday law.
De laatste vraag maakt duidelijk dat het heerlijke land zijn heerlijkheid verliest door het onrechtvaardige decreet. De heerlijkheid van de Verenigde Staten is de Grondwet, die bij de zondagwet volledig terzijde wordt gesteld.
“And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity.” The Great Controversy, 441.
«Конституция шулай уҡ халыҡҡа үҙидара итеү хоҡуғын гарантиялай, халыҡ тауышы менән һайланған вәкилдәрҙең закондарҙы сығарыуын һәм ғәмәлгә ашырыуын күҙ уңында тотоп. Дини инаныу иреге лә бирелде: һәр кешегә үҙ вөжданы ҡушыуы буйынса Аллаға табынырға рөхсәт ителде. Республикасылыҡ һәм протестантизм милләттең төп принциптарына әүерелде. Был принциптар уның ҡеүәте һәм сәскә атыуының сере булып тора». The Great Controversy, 441.
It is the Constitution that identifies the glory that is left in the dust at the Sunday law.
C’est la Constitution qui identifie la gloire laissée dans la poussière lors de la loi dominicale.
“When the nation for which God has worked in such a marvelous manner, and over which He has spread the shield of Omnipotence, abandons Protestant principles, and through its legislature gives countenance and support to Romanism in limiting religious liberty, then God will work in His own power for His people that are true. The tyranny of Rome will be exercised, but Christ is our refuge.” Testimonies to Ministers, 206.
“Kun þjóðin, sem Guð hefur unnið fyrir á svo undursamlegan hátt og yfir sem hann hefur breitt skjöld almættisins, yfirgefur meginreglur mótmælendatrúar og veitir með löggjafarvaldi sínu rómversk-kaþólskunni viðurkenningu og stuðning með því að takmarka trúfrelsi, þá mun Guð starfa í eigin mætti fyrir hið sanna fólk sitt. Ofsastjórn Rómar mun verða látin í ljós, en Kristur er hæli vort.” Testimonies to Ministers, 206.
At Isaiah’s “unrighteous decree,” which is the Sunday law, the glory of the United States is gone, and it immediately answers Isaiah’s second question as it prophetically flees to the United Nations, the ten-king confederacy of Revelation chapter seventeen for help to address the attack of Islam of the third “Woe”. The first of the three questions identifies the setting of the Sunday law desolation that causes the United States to begin its next work of forcing the entire world to accept the combination of church and state, as represented by the unification of the United Nations and the Catholic Church, with the pope in control of the unholy relationship. It calls that desolation “the day of visitation”. All these prophetic realities align with Nebuchadnezzar’s dedication service for the golden image.
Ezlîhiyeta Dewletên Yekbûyî yên Amerîkayê li ser “fermana neheq” a Îşaya, ku ew qanûna Yekşemê ye, diçe; û ew yekser bersiva pirsê duyemîn a Îşaya dide, gava ku bi awayekî pêxemberî ji bo alîkariyê ber bi Neteweyên Yekbûyî ve direve—konfederasyona deh-padşahan a di Peydakirina beşa heftdehan de—da ku êrîşa Îslamê ya “Way”ya sêyemîn çareser bike. Yekemîn ji wan sê pirsan cihê wê virankirina qanûna Yekşemê diyar dike, ya ku dibe sedema ku Dewletên Yekbûyî yên Amerîkayê dest bi xebata xwe ya din bike ku hemû cîhanê neçar bike ku têkiliya dêr û dewletê qebûl bike, wekî ku bi yekbûna Neteweyên Yekbûyî û Dêra Katolîk tê nîşandan, bi pope re ku li ser wê têkiliya nepîroz kontrolê dike. Ew wê virankirinê bi navê “roja serdana cezayê” bang dike. Hemû van rastiyên pêxemberî bi xizmeta terxankirina sûretê zêrîn a Nebukednezar re li hev tên.
We will continue chapter three of Daniel in the next article.
Nous poursuivrons le chapitre trois de Daniel dans le prochain article.
“In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today. The condemnation that will fall upon the inhabitants of the earth in this day will be because of their rejection of light. Our condemnation in the judgment will not result from the fact that we have lived in error, but from the fact that we have neglected Heaven-sent opportunities for discovering truth. The means of becoming conversant with the truth are within the reach of all; but, like the indulgent, selfish king, we give more attention to the things that charm the ear, and please the eye, and gratify the palate, than to the things that enrich the mind, the divine treasures of truth. It is through the truth that we may answer the great question, ‘What must I do to be saved?’” Bible Echo, September 17, 1894.
« Dans l’histoire de Nebucadnetsar et de Belshatsar, Dieu parle au peuple d’aujourd’hui. La condamnation qui s’abattra sur les habitants de la terre en ce jour-là viendra de leur rejet de la lumière. Notre condamnation au jugement ne résultera pas du fait que nous avons vécu dans l’erreur, mais du fait que nous avons négligé les occasions envoyées du ciel pour découvrir la vérité. Les moyens de parvenir à la connaissance de la vérité sont à la portée de tous ; mais, à l’exemple du roi voluptueux et égoïste, nous accordons plus d’attention aux choses qui charment l’oreille, plaisent aux yeux et flattent le palais, qu’aux choses qui enrichissent l’esprit, aux trésors divins de la vérité. C’est par la vérité que nous pouvons répondre à la grande question : “Que dois-je faire pour être sauvé ?” » Bible Echo, 17 septembre 1894.