We are now identifying that one of the events represented by the seven thunders is the work of Christ gathering His people a second time, which He began to do in July, 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.

Nous identifions à présent que l’un des événements représentés par les sept tonnerres est l’œuvre par laquelle Christ rassemble son peuple une seconde fois, œuvre qu’il a commencé à accomplir en juillet 2023. L’histoire millérite indique que cette œuvre s’accomplit sur fond de guerre de l’islam comme arrière-plan du message.

The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the third woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.

L’message est la Révélation d’Jésus-Christ, qui est descellée juste avant qu’le temps d’grâce se ferme, mais ce message est porté par (placé dans l’contexte de) l’message du troisième malheur. Au moment même où l’Seigneur étendait Sa main une seconde fois en 1849, Sœur White commentait l’ébranlement des nations en colère, lequel est un symbole de l’islam.

“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

« Le 16 décembre 1848, le Seigneur me donna une vision de l’ébranlement des puissances des cieux. Je vis que, lorsque le Seigneur dit “ciel”, en donnant les signes rapportés par Matthieu, Marc et Luc, Il entendait bien le ciel, et que, lorsqu’Il dit “terre”, Il entendait bien la terre. Les puissances du ciel sont le soleil, la lune et les étoiles. Elles gouvernent dans les cieux. Les puissances de la terre sont celles qui gouvernent sur la terre. Les puissances du ciel seront ébranlées à la voix de Dieu. Alors le soleil, la lune et les étoiles seront déplacés de leurs places. Ils ne disparaîtront pas, mais seront ébranlés par la voix de Dieu. »

“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

«Oblaci tamni i teški navukoše se i sudariše jedan o drugi. Atmosfera se razdvojila i povukla; tada smo mogli pogledati naviše kroz otvoren prostor u Orionu, odakle je došao glas Božji. Sveti Grad sići će kroz taj otvoreni prostor. Vidjela sam da se sile zemlje sada potresaju i da događaji dolaze redom. Rat, i glasovi o ratovima, mač, glad i pomor najprije potresaju sile zemlje, a zatim će glas Božji potresti sunce, mjesec i zvijezde, i ovu zemlju također. Vidjela sam da potresanje sila u Evropi nije, kako neki uče, potresanje sila nebeskih, nego je to potresanje gnjevnih naroda.» Early Writings, 41.

The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.

Het is door de geschiedschrijvers bevestigd dat hetgeen in 1848 de volken van Europa deed beven, de krijgsverrichtingen van de legers van de islam waren; want profetisch worden zij gesymboliseerd als de macht die de volken vertoornt. In het eerste getuigenis van de Heere, dat Hij in de geschiedenis van 1840 tot 1844 ten tweeden male Zijn hand uitstrekte, kwam de boodschap van de Middernachtsroep aan op de kampbijeenkomst te Exeter. Vandaar uit ging die boodschap tot 22 oktober 1844 als een vloedgolf over de oostelijke zeekust van de Verenigde Staten. Die beweging was vooraf uitgebeeld door Christus’ triomfantelijke intocht in Jeruzalem, en het was een ezel die Christus Jeruzalem binnen droeg.

The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the third woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”

Nin asɛm a wɔfrɛ no Anadwo Mfinimfini Nteɛm no gyina hɔ ma adiyisɛm nkrasɛm no nyinaa a ɛfa Yesu Kristo Adiyisɛm ho, nanso wɔde saa Adiyisɛm no asi Islam a ɛyɛ awerɛhow a ɛto so abiɛsa no mu, a ɛma amanaman no bo fuw, efisɛ ɛyɛ Islam na ɛsoa nkrasɛm a ɛyɛ Yesu Kristo Adiyisɛm no. Yesu ne Yuda abusua no Gyata, na ɔde ne ho akyekyere nkrasɛm a ɛfa “afurum” no ho.

Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

Yuda, sen, kardeşlerinin öveceği kişisin; elin düşmanlarının boynunda olacaktır; babanın oğulları senin önünde eğilecektir. Yuda genç bir aslandır; avdan, oğlum, yukarı çıktın; çömeldi, aslan gibi yattı, yaşlı aslan gibi; onu kim ayağa kaldıracaktır? Asa Yuda’dan ayrılmayacak, ne de onun ayakları arasından yasa koyucu, Şilo gelinceye kadar; halkların toplanışı da ona olacaktır. Sıpasını asmaya, dişi eşeğinin yavrusunu seçkin asmaya bağlar; giysilerini şarapta, elbiselerini üzüm kanında yıkamıştır. Gözleri şaraptan kırmızı, dişleri sütten beyaz olacaktır. Yaratılış 49:8–12.

It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.

Nɗi ko e Yahuuda “kawtal yimɓe” woƴi. Almasiihu, e mo woni Yahuuda, ko kanko kadi woni “ndebbam,” e “ndebbam ɓurɗam cuɓaaɗam” ɗum haɓɓaama e “ɓiɗɗo mbaala.” “Kolte” makko lootaama e “ndiyam inabojam,” ɗum woni “ƴiiƴam inabojam.” Almasiihu fuɗɗii yaafaade ƴiiƴam makko e Getsemaane, nde mo semti ƴiiƴam, e Getsemaane maana mum ko “masinorde nebbam zeytuun.” Gila Getsemaane haa e leggal palaaɗe ngal, o yaafii ƴiiƴam mum ɗam ngalaaɗam ngam hawritude yimɓe fuu to hoore makko.

Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.

ယခုကမ္ဘာ၏တရားစီရင်ခြင်း ဖြစ်၏။ ယခု ဤကမ္ဘာ၏မင်းသည် ပြင်ပသို့ ပစ်ချခြင်းခံရလိမ့်မည်။ ငါသည် မြေကြီးမှ မြှောက်တင်ခြင်းကိုခံရလျှင် လူအပေါင်းတို့ကို ငါ့ထံသို့ ဆွဲဆောင်မည်။ ထိုသို့ မိန့်တော်မူသည်မှာ မိမိသည် အဘယ်သို့သော သေခြင်းဖြင့် သေရမည်ကို ဖော်ပြခြင်းဖြစ်၏။ ယောဟန် 12:31–33။

Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.

Ուստի Քրիստոսի՝ բոլոր մարդկանց Իրեն մոտ ձգելու գործը երկաստիճան ընթացք է, որովհետև Նա նախ հավաքում է «Իսրայելի վտարանդիներին», ապա նրանց գործածում է որպես դրոշ՝ Իր մյուս հոտը ձգելու համար։

I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.

Mi ne amɛ nyɛla ŋun, ni m bɛ mi pɛri, la mi pɛri mɔ bɛ mi. Ŋmɛ nɛ bɛ mi la, mɔ m bɛ ŋmɛ; ni m teeri m yɛlimu pɛri la. La pɛri tɔŋɔ mɔ ka m na, ba ka taara tɛŋa ŋmɛn laa ni; ba mɔ, m yiɛli ka m kɛri ba, la ba bɛ n yeli maa, la ba naa li nyɛ taara yen, ni nyɛla yen. John 10:14–16.

The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.

One hundred and forty-four thousandngar “sheep” ta, angna ama ingmai uamang. “Other sheep” ta, ama flock ong ong ta, Babilonna grong re∙baangon, uamangna ensign ko nikgen aro knagenchimode. Ama ensign ko, jean ama sheep rang ong∙a, chinggipa ong∙atna skang, uamangko gnigipa changna aganpilta. Ia rongtalgipa itihasni line, Daniel chapter eleven ni verse thirteen chetal fifteen baksa meligrika, aro uni gimin verse forty ni donnugipa itihas baksa melia. Ian kakketgipa Protestant horn ni line ko mesoka, jean apostate Protestant horn ni itihasni ning∙o, apostate Republican horn aro whore of Tyre ni sokbaani baksa, verse forty-one ni Sunday law ni skang skang runa. Kakketgipa Protestant horn ni line, one hundred and forty-four thousand rang seal ong∙aniko mesokgipa itihasko mangmang ong∙ja, indiba message koba mesoka.

The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.

“Israeilin hûrhuina” chu a ni a, Jeremiahin a sawi angin “mi nuihmangho inkhâwma” tih nên a inkalh a; emaw Johanan Thupuan bung 2 leh 3-ah, Smurna leh Philadelphia kohhrante an nih chuan a sawi angin “Setana sinakok” tih nên a inkalh bawk. Philadelphia miho chu Thupuan bung 7-a “sang za li leh sang li sawmli pali” an ni a, Smurna chu bung thuhmunah “mipung tam tak,” chhiar zât loh an ni. Ni hnuhnungah tlante pawl hnihte chu mi dâwtte, Setana sinakok-a awmte, Pathian mite an nih angin an inchhâl a, Juda an nih an ti avângin, an chungah inkalhna an nei.

The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.

Lagolago la lonaka la ’nete la Boprostanta le akaretša kgang yeo e lego gona magareng ga bona le batho ba kgwerano ya pele bao ka nako yeo ba tlogelwago ba fetwa. Historing yona yeo, ba botegago le bona ba sa le kgang le lagolago la Boprostanta bja bohlanogi le Bokatholika. Dihlopha tšeo tše tharo tša bodumedi di emela noga, sebata, le moporofeta wa maaka mo maemong a manyenyane ka gare ga lagolago la lonaka la ’nete la Boprostanta.

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.

“Mi vide la chiesa nominale e gli Avventisti nominali, simili a Giuda, ci avrebbero traditi ai cattolici per ottenerne l’influenza al fine di venire contro la verità. I santi allora saranno un popolo oscuro, poco conosciuto dai cattolici; ma le chiese e gli Avventisti nominali che conoscono la nostra fede e le nostre usanze (poiché ci odiavano a motivo del sabato, perché non potevano confutarlo) tradiranno i santi e li denunceranno ai cattolici come coloro che non tengono conto delle istituzioni del popolo; cioè, che osservano il sabato e non tengono conto della domenica.” Spalding and Magan, 1, 2.

We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.

Nous avons déjà traité ce passage, et ce faisant, nous avons relevé que l’expression « Église de nom » et l’expression « Adventiste de nom » auraient eu une signification et une application différentes lorsque Sœur White traça ces paroles. Pourtant, les prophètes parlèrent davantage pour les derniers jours que pour leur propre époque historique ; ainsi, dans ce passage, l’Église de nom des derniers jours serait le protestantisme apostat. Le mot « nominal » signifie « de nom seulement ».

The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.

所谓的新教会在1844年停止了对罗马的抗议；那时，他们背逆了凭着信心进入至圣所——在那里，他们本可以认明第七日安息日才是正确的敬拜之日。相反，他们保留了对太阳的崇拜，而这正是天主教的印记。既然你已经接受了她权柄的象征——罗马教会一再指出，这象征就是她将《圣经》中敬拜之日从第七日安息日改为星期日的权柄——那么，要“抗议”罗马就是不可能的；而这正是“新教徒”一词唯一的定义。

“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.

«Les adventistes de nom» sont ceux qui professent être adventistes du septième jour, mais ils sont aussi désignés comme Judas, symbole d’un disciple qui a trahi sa profession. L’Église adventiste nominale du septième jour haïra les «saints», et alors ces saints «seront» «un peuple obscur». Ils haïssent les saints obscurs «à cause du sabbat», vérité qu’ils ne peuvent «réfuter». Dans l’histoire de Sister White, la vérité du sabbat était le sabbat du septième jour; mais elle est le type de la vérité du sabbat des derniers jours, qui ne peut être réfutée, et il s’agit de la doctrine qui fut d’abord rejetée par l’adventisme laodicéen du septième jour lors de sa rébellion en 1863. Cette doctrine fut la première vérité fondamentale découverte par William Miller, et elle représente les vérités fondamentales de l’adventisme dans lesquelles les adventistes de nom refusent de marcher, comme le représentent les anciens sentiers de Jérémie. Cette vérité du sabbat, ce sont les «sept temps» de Lévitique vingt-six.

The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.

Garis Protestanisme sejati yang terdiri dari Filadelfia dan Smirna dikhianati oleh mereka yang digambarkan sebagai Yudas. Yudas bersepakat untuk mengkhianati Yesus tiga kali, dengan demikian menandai suatu pengkhianatan progresif yang mendahului dan berakhir di salib. Ayat enam belas dari Daniel sebelas melambangkan undang-undang hari Minggu, yang ditipologikan oleh salib. Karena itu, dalam ayat-ayat yang mengarah kepada undang-undang hari Minggu pada ayat enam belas, yang juga merupakan undang-undang hari Minggu pada ayat empat puluh satu, suatu pengkhianatan tiga langkah didatangkan atas orang-orang kudus pada akhir zaman. Pengkhianatan itu terjadi selama masa ketika Tuhan sedang menghimpunkan panji akhir zaman-Nya untuk kedua kalinya.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.

And n’on pasen there will be a root of Jesse, who will stand as an ensign to the peoples; to him the Gentiles will seek: and his rest will be glorious. And it will come to pass in that day, that the Lord will set his hand again the second time to recover the remnant of his people, who will be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he will set up an ensign for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim will depart, and the adversaries of Judah will be cut off: Ephraim will not envy Judah, and Judah will not vex Ephraim. But they will fly upon the shoulders of the Philistines toward the west; they will spoil those of the east together: they will lay their hand upon Edom and Moab; and the children of Ammon will obey them. Isaiah 11:10–14.

Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.

Aisaya ya fayyace yanayin tarihin wannan nassi a aya ta goma da furucin nan, “a waccan rana.” Saboda haka, an riga an tantance waccan “rana” a ayoyin da suka gabaci aya ta goma. Sa’ad da muka bi diddigin wannan keɓaɓɓiyar ruwayar annabci baya zuwa ga nassin da yake ba mu damar gane lokacin da “waccan rana” take, sai mu kai ga aya ta ɗaya ta sura ta goma.

Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

Voué sa malheur à ceux qui prononcent des décrets iniques, et qui rédigent les prescriptions oppressives qu’ils ont établies. Ésaïe 10:1.

Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:

Sista White e tilma evangelie “unrighteous decree” ya ndzimana leyi tanihi nawu wa Sonto lowu nga eku teni hi ku hatlisa:

“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]” Manuscript Releases, volume 14, 92.

“একটি মূর্তিপূজার সাবাথ স্থাপন করা হয়েছে, যেমন দুরার সমতলে সেই স্বর্ণমূর্তি স্থাপন করা হয়েছিল। এবং যেমন বাবিলের রাজা নবূখদ্‌নৎসর এই মর্মে ফরমান জারি করেছিলেন যে, যারা সেই মূর্তির সামনে নত হয়ে তার উপাসনা করবে না, তাদের হত্যা করা হবে, তেমনি এমন এক ঘোষণা জারি করা হবে যে, যারা রবিবার-প্রথাকে সম্মান করবে না, তাদের কারাবাস ও মৃত্যুদণ্ডে দণ্ডিত করা হবে। এভাবে প্রভুর সাবাথ পদদলিত হয়। কিন্তু প্রভু ঘোষণা করেছেন, ‘ধিক্ তাদের প্রতি, যারা অন্যায় বিধান প্রণয়ন করে, এবং যে দুঃসহ আদেশ তারা লিখে নির্ধারণ করে’ [Isaiah 10:1]। [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before He brings His executive judgment at the unrighteous decree, which is the Sunday law.

Le contexte dans lequel le Seigneur rassemble son peuple une seconde fois s’inscrit dans l’histoire de la crise imminente de la loi du dimanche, car au verset douze du chapitre dix, Ésaïe parle du Seigneur achevant une œuvre parmi son peuple avant d’exercer son jugement exécutif lors du décret inique, lequel est la loi du dimanche.

Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.

Awo, e bɛba sɛ, sɛ Awurade ayɛ n’adwuma nyinaa wɔ bepɔw Sion ne Yerusalem so no, mɛtwe Asiriahene no koma ahantan mu aba no ne n’aniwa a ɛkorɔn anuonyam no aso. Yesaia 10:12.

The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.

“Opus super Sion et super Ierusalem”, quod Dominus “perficit” antequam poena papatus ad legem dominicalem incipiat, est obsignatio centum quadraginta quattuor milium. In capite nono Ezechielis, vir cum atramentario scriptoris pertransit Ierusalem, signum imponens iis “qui gemunt et clamant propter omnes abominationes quae fiunt in terra” et in ecclesia. Hoc opus complectitur etiam processum quo Dominus dispersos Israelis secundo congregat. Eos congregat ex quattuor angulis terrae, et “quattuor anguli terrae” per octo regiones geographicas repraesentantur. Octonarius est symbolum probationis imaginis bestiae, atque ita demonstrat ultimam congregationem eorum qui signum erant fieri eo tempore accidere quo probatio imaginis bestiae in terra peragitur.

The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.

“એફ્રાયિમ” દ્વારા પ્રતિનિધિત થતી અને “યહૂદાને ઈર્ષ્યા ન કરવી, તથા યહૂદાએ” “એફ્રાયિમને સતાવવો નહીં” એવી એકતા ત્યારે પ્રગટ થાય છે, જ્યારે યહૂદાના વિરોધીઓ નષ્ટ કરવામાં આવે છે. પ્રતીકાત્મક ભવિષ્યવાણી અનુસાર, ભૂતપૂર્વ કરારના લોકો, જેમને યુદાસ દ્વારા, અથવા શૈતાનના સભામંડળ દ્વારા, અથવા ઉપહાસ કરનારાઓની સભા દ્વારા, અથવા મિલરાઇટ ઇતિહાસના પ્રોટેસ્ટન્ટો દ્વારા, અથવા ખ્રિસ્તના ઇતિહાસના યહૂદીઓ દ્વારા દર્શાવવામાં આવ્યા છે, તેઓ પ્રથમ નિરાશાના સમયે “નષ્ટ કરવામાં આવે છે.” જ્યારે યર્મિયા એ જ ઇતિહાસનું પ્રતિનિધિત્વ કરે છે, ત્યારે તેને એવો આદેશ આપવામાં આવ્યો હતો કે તે કદી ઉપહાસ કરનારાઓની સભામાં પાછો ફરી શકશે નહીં, છતાં જો તેઓ પસ્તાવો કરવાનું પસંદ કરે તો તેઓ તેની પાસે પાછા ફરી શકે.

From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.

Ho tloha ka la 18 Phupu 2020 ho isa molaong oa Sontaha, Morena o bokella batho ba Hae ba mehleng ea bofelo lekhetlo la bobeli. O ba bokella ho tsoa lefatšeng lohle, nakong eo A phethelang mosebetsi oa Hae kaofela holim’a Juda le Jerusalema. Nakong eo ea ho tiisoa, batho ba Molimo ba mehleng ea bofelo ba tla ba ba sa hlahelleng, empa leha ho le joalo ba tla tobana le kopano e meraro e hanyetsang mosebetsi oa bona.

Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.

Le catholicisme est la bête de l’union triple, et l’une de ses filles est la catégorie que Sœur White identifie comme l’Église nominale. Elles représentent le faux prophète. Les adventistes laodicéens nominaux, représentés par Judas, sont le dragon dans cette représentation. La rébellion de 1863 était préfigurée par la rébellion de l’ancien Israël au premier Kadès, lorsqu’ils choisirent de rejeter le message de Josué et de Caleb et de retourner en Égypte. L’Égypte est un symbole du dragon.

Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

Tama na tagata, ia e faasaga atu i lou mata ia Farao le tupu o Aikupito, ma vavalo atu e faasaga ia te ia, ma Aikupito uma lava; ia e tautala atu, ma faapea atu, O loo faapea mai le Alii le Atua; Faauta, ou te tetee ia te oe, Farao le tupu o Aikupito, le tarako tele o loo taoto i totonu o ona vaitafe, o lē ua faapea mai, O loʻu vaitafe e aʻu lava ia, ma ua ou faia mo aʻu lava. Esekielu 29:2, 3.

The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.

ನೀಡಲಾದ ಪಠ್ಯದಲ್ಲಿನ “ff” ಎಂಬ ಗುರಿ ಭಾಷೆ ಯಾವುದು ಎಂಬುದು ಸ್ಪಷ್ಟವಾಗಿಲ್ಲ. ದಯವಿಟ್ಟು ಗುರಿ ಭಾಷೆಯನ್ನು ತಿಳಿಸಿ.

On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His Divinity to their humanity.

Em 18 de julho de 2020, os “adversários de Judá” foram “eliminados”, e o templo dos cento e quarenta e quatro mil foi estabelecido. Restava apenas que o templo fosse purificado, em preparação para que o Mensageiro do Concerto viesse subitamente ao Seu templo. O templo da história milerita foi erigido ao longo de quarenta e seis anos, desde 1798 até 1844. No primeiro desapontamento de 19 de abril de 1844, os protestantes foram eliminados e passaram a fazer parte da sinagoga de Satanás, a assembleia dos escarnecedores, uma filha de Roma. Desse ponto até 22 de outubro de 1844, ocorreu um processo de purificação em preparação para que os fiéis seguissem Cristo ao Lugar Santíssimo, a fim de que Ele realizasse a obra de unir a Sua divindade à humanidade deles.

The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.

L’histoire de la véritable corne protestante, qui est rassemblée une seconde fois juste avant le décret inique, afin qu’elle soit l’enseigne dont Dieu se sert pour appeler hors de Babylone Son autre troupeau, se déroule dans la même période où les cornes républicaine et protestante apostates s’unissent, commettant une fornication spirituelle, devenant ainsi une seule chair, ou un seul temple, lequel est l’image de la bête. Le temple de Dieu forme simultanément l’image de Christ.

We will continue this study in the next article.

Nous poursuivrons cette étude dans le prochain article.

The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.

Palabra que vino de Jehová a Jeremías, diciendo: Ponte a la puerta de la casa de Jehová, y proclama allí esta palabra, y di: Oíd palabra de Jehová, todos los de Judá que entráis por estas puertas para adorar a Jehová. Así ha dicho Jehová de los ejércitos, Dios de Israel: Enmendad vuestros caminos y vuestras obras, y os haré morar en este lugar. No confiéis en palabras mentirosas, diciendo: Templo de Jehová, templo de Jehová, templo de Jehová es este. Porque si de veras enmendáis vuestros caminos y vuestras obras; si de veras hacéis justicia entre el hombre y su prójimo; si no oprimís al extranjero, al huérfano y a la viuda, ni derramáis sangre inocente en este lugar, ni andáis en pos de dioses ajenos para vuestro mal, entonces os haré morar en este lugar, en la tierra que di a vuestros padres, por los siglos de los siglos. He aquí, vosotros confiáis en palabras mentirosas que no aprovechan. ¿Hurtaréis, mataréis, cometeréis adulterio, juraréis en falso, ofreceréis incienso a Baal, y andaréis en pos de dioses ajenos que no conocéis, y vendréis y os pondréis delante de mí en esta casa, sobre la cual es invocado mi nombre, y diréis: Somos librados para hacer todas estas abominaciones? ¿Es esta casa, sobre la cual es invocado mi nombre, cueva de ladrones delante de vuestros ojos? He aquí que también yo lo he visto, dice Jehová.

But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.

Mais allez maintenant jusqu’au lieu qui était à moi, à Silo, où j’avais d’abord fait résider mon nom, et voyez ce que je lui ai fait à cause de la méchanceté de mon peuple d’Israël. Et maintenant, parce que vous avez commis toutes ces actions, dit l’Éternel, et que je vous ai parlé, me levant de bon matin et parlant, mais que vous n’avez pas écouté; et que je vous ai appelés, mais que vous n’avez pas répondu; c’est pourquoi je ferai à cette maison, qui est appelée de mon nom, en laquelle vous vous confiez, et au lieu que je vous ai donné, à vous et à vos pères, comme j’ai fait à Silo. Et je vous rejetterai loin de ma face, comme j’ai rejeté tous vos frères, toute la postérité d’Éphraïm. Toi donc, n’intercède pas pour ce peuple, n’élève pour eux ni cri ni prière, et ne fais pas d’intercession auprès de moi; car je ne t’écouterai pas. Ne vois-tu pas ce qu’ils font dans les villes de Juda et dans les rues de Jérusalem? Jérémie 7:1–17.