Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.

Gabriel vint à Daniel au chapitre neuf pour lui donner l’intelligence et la compréhension des deux visions qui avaient été présentées au chapitre huit.

And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

Sa punong sinagdan siya mitug-an kanako, ug nakigsulti kanako, ug miingon, O Daniel, karon mianhi ako aron hatagan ikaw ug kaalam ug salabutan. Sa sinugdanan sa imong mga pangamuyo migula ang sugo, ug mianhi ako aron ipakita kini kanimo; kay ikaw hilabihang hinigugma: busa sabta ang butang, ug pamalandonga ang panan-awon. Daniel 9:22, 23.

In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.

ዳንኤል የሚያስፈልገውን “መረዳት” እንዲኖረው፣ ገብርኤል “ነገሩን”ም ሆነ “ራእዩን” እንዲያስተውል ነገረው። “ነገሩ” ስለ መቅደሱና ሰራዊቱ መረገጥ የተመለከተው ራእይ ነበር፤ “ራእዩ” ደግሞ የጥቅምት 22 ቀን 1844 መታየትን የሚመለከተው ራእይ ነበር። እህት ዋይትም ዳንኤል የሰባውን ዓመት ምርኮኝነትና ሁለት ሺህ ሦስት መቶውን ዓመታት ግንኙነት ለማስተዋል እየፈለገ እንደነበር በምትነግረን ጊዜ፣ እነዚህን ሁለት ራእዮች በተለይ ታጠናክራለች። ሰባው ዓመት ገብርኤል “ነገሩ” ብሎ የለየው ነው፤ “ራእዩ” ደግሞ ሁለት ሺህ ሦስት መቶው ዓመታት ነበሩ። ገብርኤል የሁለት ሺህ ሦስት መቶውን ዓመታት ትርጓሜ በሚሰጥበት ጊዜ፣ ዳንኤል የመጨረሻውን ዘመን “ጠቢባን” ይወክላል። “ጠቢባኑ” በገብርኤል ትርጓሜ ውስጥ “ነገሩን”ም ሆነ “ራእዩን” ያስተውላሉ፤ ክፉዎች ግን አያስተውሉም። ሚለራውያን “ነገሩን”ና “ራእዩን” ተረድተው ነበር፣ ነገር ግን በተወሰነ መጠን ብቻ።

The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.

Les quatre cent quatre-vingt-dix années de temps probatoire constituaient une période fondée sur quatre cent quatre-vingt-dix années de rébellion contre l’alliance des « sept temps » représentée dans Lévitique vingt-cinq et vingt-six. Les soixante-dix années de captivité étaient la somme de toutes les années durant lesquelles il ne fut pas permis au pays de jouir de son repos.

The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.

A semana em que Cristo confirmou a aliança com muitos foi uma ilustração da contenda da sua aliança, representada por dois períodos de mil duzentos e sessenta dias. Essa semana profética foi dividida pela cruz, que tipifica o selo de Deus.

“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.

« Le sceau du Dieu vivant, qui est placé sur le front de son peuple, qu’est-il donc ? C’est une marque que les anges peuvent lire, mais non les yeux humains ; car l’ange destructeur doit voir cette marque de rédemption. L’intelligence a discerné le signe de la croix du Calvaire chez les fils et les filles adoptifs du Seigneur. Le péché de la transgression de la loi de Dieu est ôté. Ils sont revêtus du vêtement de noces et sont obéissants et fidèles à tous les commandements de Dieu. » Manuscript Releases, volume 21, 52.

That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.

Cette semaine préfigurait deux périodes de douze cent soixante années, divisées à la loi dominicale de 538, (la marque de la bête) au cours desquelles le paganisme, puis le papisme, foulèrent aux pieds le sanctuaire et l’armée. Pendant douze cent soixante jours, Christ rendit son témoignage; puis, pendant encore douze cent soixante jours, Christ rendit le même témoignage par l’intermédiaire de ses disciples. Pendant douze cent soixante années, Satan rendit son témoignage par le paganisme; puis, pendant encore douze cent soixante années, Satan rendit son témoignage par l’intermédiaire de la papauté.

The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.

L’alliance qui, par la désobéissance de l’ancien Israël, devint la « querelle » de Dieu, était l’alliance de Lévitique, chapitre vingt-cinq, qui exposait le repos de la terre et le jubilé qui devait être célébré tous les quarante-neuf ans.

And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.

اور خداوند در کوه سینا به موسی گفت: «بنی‌اسرائیل را خطاب کرده، به ایشان بگو: چون به زمینی که من به شما می‌دهم داخل شوید، آن زمین برای خداوند سَبَّتی نگاه خواهد داشت. شش سال مزرعهٔ خود را بکار، و شش سال تاکستان خود را هَرَس کن، و محصول آن را جمع‌آوری نما؛ اما در سال هفتم، برای زمین سَبَّتِ آرامی خواهد بود، سَبَّتی برای خداوند: نه مزرعهٔ خود را بکار، و نه تاکستان خود را هَرَس کن. آنچه از محصول تو خودبه‌خود بروید درو مکن، و انگورهای تاکِ هرس‌ناشدهٔ خود را جمع مکن، زیرا آن سال، سالِ آرام برای زمین است. و سَبَّتِ زمین برای شما خوراک خواهد بود: برای تو، و برای غلامت، و برای کنیزت، و برای مزدورت، و برای غریبِ مقیم نزد تو؛ و برای چارپایانت، و برای حیواناتی که در زمین تو هستند، تمامی حاصل آن خوراک خواهد بود. و برای خود هفت سَبَّتِ سال‌ها را بشمار، هفت بار هفت سال؛ و ایامِ هفت سَبَّتِ سال‌ها برای تو چهل‌ونه سال خواهد بود. آنگاه در روز دهمِ ماه هفتم، شیپورِ یوبیل را به صدا درآور؛ در روز کفاره، شیپور را در تمامی زمین خود به صدا درآورید. و سال پنجاهم را تقدیس نمایید، و در سراسر آن زمین، برای همهٔ ساکنانش آزادی را اعلام کنید: آن برای شما یوبیل خواهد بود؛ و هر کس به مِلک خود بازخواهد گشت، و هر کس به خاندان خود بازخواهد گشت. آن سال پنجاهم برای شما یوبیل خواهد بود: نه بکارید، و نه آنچه در آن خودبه‌خود می‌روید درو کنید، و نه انگورهای تاکِ هرس‌ناشدهٔ آن را جمع نمایید. زیرا آن یوبیل است؛ برای شما مقدس خواهد بود: محصول آن را از صحرا خواهید خورد. در سالِ این یوبیل، هر کس به مِلک خود بازخواهد گشت.» لاویان 25:1–13.

The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.

Pra de premye peryòd pwofesi de mil twasan ane a, menm jan ak semèn Kris la te konfime alyans lan ak katsan katreven-dis ane yo, li asosye dirèkteman ak “sèt fwa” Levitik chapit vennsenk ak vennsis yo.

Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.

Sache donc et comprends que, depuis le moment où la parole a annoncé que Jérusalem sera rebâtie jusqu’au Messie, le Chef, il y a sept semaines et soixante-deux semaines; la place sera rétablie et les fossés reconstruits, même en des temps de détresse. Daniel 9:2.

Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.

Enam puluh sembilan minggu yang dimulai pada tahun 457 SM membawa Anda kepada baptisan Kristus, dan kepada permulaan minggu di mana Ia meneguhkan perjanjian, yaitu perjanjian “perselisihan” Allah. Namun ada satu minggu dari minggu-minggu (empat puluh sembilan tahun) yang dipisahkan dari enam puluh sembilan minggu itu oleh frasa “tujuh minggu, dan enam puluh dua minggu.” Mulai dari tahun 457 SM, akan ada empat puluh sembilan tahun, suatu rujukan yang jelas kepada perjanjian dalam Imamat pasal dua puluh lima, dan kepada perayaan Yobel. Empat puluh sembilan tahun itu bukan hanya lambang dari siklus-siklus Yobel, melainkan juga dari Pentakosta, yang adalah hari kelima puluh yang mengikuti empat puluh sembilan hari dari hari raya minggu-minggu.

The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:

Ny afọ iri anọ na itoolu mbụ n’ime afọ puku abụọ na narị atọ ahụ, afọ narị anọ na iri itoolu ahụ, na izu ahụ e ji kwado ọgbụgba ndụ ahụ, ha niile jikọtara kpọmkwem na afọ puku abụọ na narị ise na iri abụọ ahụ, nke e sere dị ka “oge asaa,” n’ime Levitikọs iri abụọ na isii. Akụkụ ọ bụla nke amụma afọ puku abụọ na narị atọ ahụ jikọtara kpọmkwem na “oge asaa” ahụ nke Adventism wepụrụ n’akụkụ ma jụ na 1863. “Oge asaa” ahụ bụ akara nke ọgbụgba ndụ jubili, ma n’ihi nke a kwa, a ghaghịkwa ịrịba ama na mgbe afọ puku abụọ na narị atọ ahụ gwụsịrị n’October 22, 1844, n’otu aka ahụ kwa, afọ puku abụọ na narị ise na iri abụọ ahụ gwụsịrị n’ụbọchị ahụ n’onwe ya, n’ihi na Mozis dere n’ime Levitikọs isi nke iri abụọ na ise:

And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

Nendzi u ta tivalela tisabata ta malembe nkombo, nkombo kan’we nkombo; kutani nkarhi wa tisabata ta malembe nkombo wu ta va eka wena malembe ya mune wa makume ni nhungu. Kutani u ta endla leswaku mhalamhala ya Yubili yi biwa hi siku ra vukhume ra n’hweti ya vunkombo; hi siku ra ku rivaleriwa ka swidyoho mi ta endla leswaku mhalamhala yi biwa etikweni ra n’wina hinkwaro. Levitika 25:8, 9.

Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”

ہر نبوّتی مدّت، جو تئیس سو برسوں کے اندر واقع ہے، براہِ راست احبار چھبیس کی “سات بار” کے ساتھ مربوط ہے، اُس دن سمیت جس دن دونوں نبوّتی ادوار اختتام کو پہنچے۔ پہلے اُنچاس برسوں نے یروشلیم کی از سرِ نو تعمیر اور بحالی کے اُس کام کی نشان دہی کی جو اُس وقت تک تکمیل کو پہنچنا تھا جب خدا کے لوگ بابل سے نکل آئیں۔ ہیکل تیسرے فرمان سے پہلے مکمل ہو چکی تھی، جس طرح میلری تحریک کی ہیکل بھی تیسرے فرشتے کے پہنچنے سے پہلے مکمل ہو چکی تھی۔ تاہم 457 ق م کے بعد، “بازار” کو اب بھی “دوبارہ تعمیر کیا جانا” تھا، اور “فصیل” کو بھی، “مصیبت کے وقتوں میں۔” یسوع، الفا اور اومیگا ہونے کے سبب، ہمیشہ کسی چیز کے انجام کو اُس چیز کے آغاز کے ذریعے واضح کرتا ہے، اور 22 اکتوبر 1844 کے بعد میلری پیروکاروں کو “بازار” اور “فصیل” کو “مصیبت کے وقتوں میں” مکمل کرنا تھا۔

Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.

Siostra White utożsamia dosłowny mur ochronny wokół Jerozolimy z symbolem prawa Bożego, a bezpośrednio po 22 października 1844 roku wierni zostali poprowadzeni do niebiańskiej świątyni i rozpoznali prawo Boże (mur). Aby rozpoznać prawo Boże, włącznie z sabatem, milleryci zostali poprowadzeni z powrotem do przymierza starożytnego Izraela. Odbudowa dosłownej „ulicy” jest tą odbudową, która dokonała się duchowo, gdy milleryci powrócili do Jeremiaszowych „starych ścieżek”. „Czasy ucisku”, które miały przypadać na okres ustanawiania muru i ulicy, miały się wypełnić po roku 1844, a wojna secesyjna, która wówczas się zbliżała i wkrótce miała się rozpocząć w tej właśnie historii, przedstawiała owe czasy ucisku.

Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.

Եթե նրանք հավատարիմ լինեին, կհասնեին հոբելյանի խորհրդանշական հիսուներորդ տարուն (որտեղ ստրուկներն ազատ են արձակվում), որը ներկայացված էր նաև Պենտեկոստեի հիսուներորդ օրով (որտեղ ազատագրման լուրը գնում է ամբողջ աշխարհին)։ Բայց 1844 թվականից հետո մեծամասնությունը հակադրվեց Շաբաթի լույսին, և 1863 թվականին նրանք նույնպես մերժեցին Մովսեսի լուրը («յոթ ժամանակները»), որը նրանց էր փոխանցվել Եղիայի (William Miller) միջոցով։ Այլ խոսքով՝ նրանք շեղվեցին «փողոցից» (հին շավիղներից), որը կոչված էին վերականգնելու և որով պետք է ընթանային։

Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.

Yesu daima huonyesha mwisho kwa mwanzo, na wakati mfano wa wanawali kumi unaporudiwa katika siku za mwisho, kazi ya kuurejesha Yerusalemu inapaswa tena kutimizwa. “Barabara na ukuta” vitajengwa katika “nyakati za taabu”. Sasa tunaingia katika nyakati hizo za taabu. Oktoba 22, 1844, ni mfano wa sheria ya Jumapili inayokaribia upesi; kwa hiyo, wakati “saa ya tetemeko kuu la nchi,” ya Ufunuo kumi na moja itakapofika, barabara na ukuta vitajengwa katika nyakati za taabu. Sasa tutazitambulisha nyakati hizo za taabu kama “ghadhabu ya mataifa” inayozalishwa na vita vya Uislamu vinavyozidi kuongezeka.

While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.

I te explicationar lo que habeva essite scribite antea concernente un “tempore de tribulation,” illa dava un explication que es registrate in le libro Early Writings.

“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

«1. À la page 33, il est dit ce qui suit : “Je vis que le saint sabbat est, et sera, la muraille de séparation entre le véritable Israël de Dieu et les incrédules ; et que le sabbat est la grande question destinée à unir les cœurs des bien-aimés saints de Dieu, qui attendent. Je vis que Dieu a des enfants qui ne voient pas le sabbat et ne l’observent pas. Ils n’ont pas rejeté la lumière le concernant. Et au commencement du temps de détresse, nous fûmes remplis du Saint-Esprit lorsque nous sortîmes pour proclamer plus pleinement le sabbat.”»

“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

« Ta ngèl joxe ci 1847, bi ay mbokk yu néew rekk ci Advent di sàmm bésub noflaay, te ci ñoom it ay néew rekk a doon yaakaar ne sàmmam am na solo bu doy ngir ràññee askan wi Yàlla ak ñi dul gëm. Léegi, matug ta ngaa ngi tàmbalee feeñ. “Ndàqum jamono jooju ju metti,” bi fii ñu ko waxe, du jublu ci jamono bi mbugali yi di tàmbalee ñu sotti leen, waaye ci ab diir bu gàtt bu jiitu ngir ñu leen sotti, fekk Kirist nekk na ci Kër Yàlla ga sell ga. Ci jamono jooju, bi liggéeyu musal gi di jeex, njàqare dina dikk ci suuf si, te xeet yi dinañu mer, waaye dees na leen téye ba ñu bañ a tere liggéeyu malaaka bu ñetteel bi. Ci jamono jooju, “taw bu mujj ba,” walla yeesal gi jóge ci kanamu Boroom bi, dina dikk ngir may doole baat bu réy bu malaaka bu ñetteel bi, te waajal ñu sell ñi ngir ñu man a taxaw ci jamono bi dees di sotti juróom-ñaari mbugal yu mujj yi. » Early Writings, 85.

There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.

የምሕረት ጊዜ ከመዘጋቱ በፊት፣ “አሕዛብ የሚቆጡበት፣ ሆኖም የተከለከሉ ሆነው የሚጠበቁበት” “አጭር ጊዜ” አለ። በዚያው ጊዜም “የኋለኛው ዝናብ” ይመጣል። “የአሕዛብ መቆጣት” በራእይ ምዕራፍ አሥራ አንድ ውስጥ የተለየ ምልክት ነው።

And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

E le nazioni si sono adirate, e la tua ira è giunta, e il tempo dei morti perché siano giudicati, e perché tu dia la ricompensa ai tuoi servi, i profeti, e ai santi, e a quelli che temono il tuo nome, piccoli e grandi; e perché tu distrugga quelli che distruggono la terra. Apocalisse 11:18.

Sister White comments on this verse.

Sœur White commente ce verset.

“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

“O ɗii ko tikinaaji leyyi, tikkere Allah, e waqtu ɓernde mumɓe deadɗe ɗee no feere e ceertu, gooto deɗɗan gooto; e ɗii ko Miikaa’el waɗaali ko ummii, e waqtu torraaji ndu welii ko hay gooto andaayi, ndee fuɗɗaali tawo. Leyyi ɗii no ngoni jooni e heɓde tikinaaji, kono nde Mawɗo Mawɓe meeɗen yaakiimo gollal Mum e suudu ceertu ndu, O umman, O ɓorna kolte vendetta, e ndeen balɗe jeegom sappo ɗee ɓurtata.”

“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

“Naona kwamba malaika wale wanne watazizuia pepo nne mpaka kazi ya Yesu itakapokamilika katika patakatifu, na ndipo mapigo saba ya mwisho yatakuja.” Early Writings, 36.

The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.

「諸国の怒り」は、恩恵期間が閉じる直前に起こる。なぜなら、その後に「神の怒り」が続くからである。「神の怒り」は恩恵期間が閉じる時に起こり、また「死者を裁く時」は千年期の間に行われる裁きを指しており、1844年に始まった死者の裁きを指すのではない。

And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.

Na nikamwona malaika akishuka kutoka mbinguni, akiwa na ufunguo wa shimo lisilo na mwisho na mnyororo mkubwa mkononi mwake. Akamkamata yule joka, yule nyoka wa zamani, ambaye ni Ibilisi na Shetani, akamfunga kwa muda wa miaka elfu, akamtupa katika shimo lisilo na mwisho, akamfungia, akatia muhuri juu yake, asipate kuyadanganya mataifa tena, hata hiyo miaka elfu itakapotimia; na baada ya hayo imepasa afunguliwe kwa kitambo kidogo. Nami nikaona viti vya enzi, nao wakaketi juu yake, nao wakapewa hukumu; nami nikaziona roho za wale waliokatwa vichwa kwa ajili ya ushuhuda wa Yesu na kwa ajili ya neno la Mungu, na ambao hawakumsujudia yule mnyama, wala sanamu yake, wala hawakupokea alama yake katika vipaji vya nyuso zao, wala mikononi mwao; nao wakaishi na kutawala pamoja na Kristo muda wa miaka elfu. Ufunuo 20:1–4.

The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.

Le jugement qui est « donné aux » saints indique qu’ils exerceront le jugement sur les méchants durant le millénium, et non qu’ils seront jugés.

“During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.

“Le mille ans qui s’écoulent entre la première et la seconde résurrection sont le temps où se déroule le jugement des méchants. L’apôtre Paul désigne ce jugement comme un événement qui suit le second avènement. ‘Ne jugez de rien avant le temps, jusqu’à ce que le Seigneur soit venu, lui qui mettra en lumière les choses cachées des ténèbres, et manifestera les desseins des cœurs.’ 1 Corinthiens 4:5. Daniel déclare que, lorsque l’Ancien des jours vint, ‘le jugement fut donné aux saints du Très-Haut.’ Daniel 7:22. En ce temps-là, les justes règnent comme rois et sacrificateurs pour Dieu. Jean dit dans l’Apocalypse : ‘Je vis des trônes; et ils s’y assirent, et le jugement leur fut donné.’ ‘Ils seront sacrificateurs de Dieu et de Christ, et ils régneront avec lui mille ans.’ Apocalypse 20:4, 6. C’est alors que, selon la prédiction de Paul, ‘les saints jugeront le monde.’ 1 Corinthiens 6:2. Unis à Christ, ils jugent les méchants, comparant leurs actes avec le livre de la loi, la Bible, et décidant chaque cas selon les œuvres faites dans le corps. Alors la part de souffrance que les méchants doivent subir est mesurée selon leurs œuvres; et elle est inscrite vis-à-vis de leurs noms dans le livre de mort.”

“Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.

«Сатана, а также злые ангелы, будут судимы Христом и Его народом. Павел говорит: „Разве не знаете, что мы будем судить ангелов?“ Стих 3. И Иуда заявляет, что „ангелов, не сохранивших своего первоначального достоинства, но оставивших свое жилище, Он соблюдает в вечных узах, под мраком, на суд великого дня“. Иуд. 6.»

“At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.

“Na mwisho wa ile miaka elfu, ufufuo wa pili utafanyika. Ndipo waovu watafufuliwa kutoka kwa wafu na kusimama mbele za Mungu kwa ajili ya kutekelezwa kwa ‘hukumu iliyoandikwa.’ Hivyo mfunuaji, baada ya kueleza ufufuo wa wenye haki, asema: ‘Wafu waliosalia hawakuishi tena hata hiyo miaka elfu ilipokwisha.’ Ufunuo 20:5. Naye Isaya atangaza, kuhusu waovu: ‘Nao watakusanywa pamoja, kama wafungwa hukusanywa shimoni, nao watafungwa gerezani, na baada ya siku nyingi watapatiliwa.’ Isaya 24:22.” Pambano Kuu, 660, 661.

It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”

Na hiyo ni wazi kwamba “kukasirishwa kwa mataifa” kunarejelea “nyakati za taabu” zinazoujia ulimwengu kabla muda wa rehema haujafungwa, na kwamba wakati “mataifa yanapokasirishwa,” wakati huo huo “yanazuiliwa.”

“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.

« Je vis que la colère des nations, la colère de Dieu, et le temps de juger les morts étaient séparés et distincts, l’un succédant à l’autre. » Early Writings, 36.

At the time when the “nations are angered,” the latter rain begins to fall.

À l’époque où « les nations se sont irritées », la pluie de l’arrière-saison commence à tomber.

“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“Wakati huo, kazi ya wokovu inapokaribia kufungwa, taabu itakuwa inakuja juu ya dunia, na mataifa yatakuwa yamekasirika, lakini yakidhibitiwa ili yasizuie kazi ya malaika wa tatu. Wakati huo ‘mvua ya mwisho,’ au kuburudishwa kutokako mbele za Bwana, itakuja, ili kuupa nguvu ule sauti kuu wa malaika wa tatu, na kuwaandaa watakatifu wasimame katika kipindi ambacho mapigo saba ya mwisho yatamwagwa.” Early Writings, 85.

There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.

Има един момент, когато „народите се разгневиха“, но същевременно са „възпирани“. Именно тогава Христос установява Своето царство на слава, защото Той установява Своето царство през времето на късния дъжд.

“The latter rain is coming on those that are pure—all then will receive it as formerly.

“Le pluie de l’arrière-saison vient sur ceux qui sont purs — alors tous la recevront comme autrefois. ”

“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

“Fesili ʻae kau ʻāngelo ʻe fā, ʻe fokotuʻu ʻe Kalaisi Hono puleʻanga. ʻOku ʻikai ha taha te ne maʻu ʻa e ʻuha ki mui ni ka ko kinautolu pē ʻoku nau fai ʻa e meʻa kotoa pē ʻoku nau malava.” Spalding and Magan, 3.

The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.

Ang nakaraang dalawang sipi mula sa *Early Writings* ay nagpapakilala na kapag ang mga bansa ay nagagalit, at kasabay nito’y “pinipigil,” ang apat na anghel ay pumipigil sa apat na hangin. Samakatuwid, ang pagngangalit ng mga bansa ay inilalarawan bilang ang “apat na hangin.” Binanggit din niya na sa panahong pinipigil ng apat na anghel ang nagagalit na mga bansa, darating ang huling ulan. Ang yugto ng panahon na nagsisimula sa pagdating ng huling ulan, na siya ring panahon na ang mga bansa ay nagagalit, gayunma’y pinipigil, ay nagpapatuloy hanggang sa tumindig si Miguel at magsara ang panahon ng biyaya ng sangkatauhan. Ang yugtong iyon ng panahon ay ang panahong nagsasara na ang pagliligtas, at samakatuwid ay kumakatawan sa huling gawain ni Cristo sa Kabanal-banalang Dako, na kinikilala bilang yugto ng panahon na alinman sa pinapawi Niya ang mga kasalanan ng mga tao o ang kanilang mga pangalan mula sa mga aklat ng paghuhukom. Ang panahong iyon, kung kailan pinipigil ng mga anghel ang apat na hangin, ay ang panahon ng pagtatatak sa isang daan at apatnapu’t apat na libo.

Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.

ئىسلام ئۈچىنچى ۋاينىڭ «مىللەتلەرنى غەزەپلەندۈرىدىغان» كۈچىدۇر، ۋە ئۈچىنچى ۋاي 2001-يىلى 11-سېنتەبىردە يېتىپ كەلدى، ئەمما ئىسلام دەرھال «تۇتۇپ تۇرۇلدى». «شەرق شامىلى» ئىسلامنىڭ بىر سىمۋولىدۇر، ۋە ئىسائيا «شەرق شامىلى»نى خۇدا «توسۇپ تۇرىدىغان» (چەكلەيدىغان) «قاتتىق شامال» دەپ تونۇشتۇرىدۇ. ئىسلامنىڭ ئۇرۇشى قايتا-قايتا تۇغۇت ئاغرىقىدىكى بىر ئايال سۈپىتىدە تەسۋىرلىنىدۇ، چۈنكى ئۇ 2001-يىلى 11-سېنتەبىردە، ۋەھىي 18-بابتىكى قۇدرەتلىك پەرىشتە چۈشكەندە، نيۇ-يورك شەھىرىدىكى چوڭ ئىمارەتلەرنىڭ يىقىتىلىشى بىلەن بەلگىلەنگەن ھالدا باشلانغان، بارغانسېرى كۈچىيىدىغان بىر ئۇرۇشتۇر.

“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

«Відколи це з’явилося слово, нібито я заявила, що Нью-Йорк має бути змитий приливною хвилею? Цього я ніколи не говорила. Я сказала, коли дивилася на великі будівлі, що там піднімалися, поверх за поверхом: “Які жахливі сцени відбуватимуться, коли Господь повстане, щоб тяжко стрясти землю! Тоді сповняться слова Об’явлення 18:1–3”. Увесь вісімнадцятий розділ Об’явлення є застереженням щодо того, що надходить на землю. Але я не маю особливого світла стосовно того, що прийде на Нью-Йорк, окрім того, що знаю: одного дня великі тамтешні будівлі будуть повалені обертанням і перевертанням Божої сили. Із даного мені світла я знаю, що у світі є погибель. Одне слово від Господа, один дотик Його могутньої сили — і ці масивні споруди впадуть. Відбудуться сцени, страхітливості яких ми не можемо навіть уявити». Review and Herald, July 5, 1906.

On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.

Pada bagan 1843 dan 1850, Islam dilambangkan sebagai “kuda-kuda perang”. Dalam Wahyu pasal sembilan, ketika Islam pada Malapetaka pertama dan kedua dikemukakan, watak Islam dikenali melalui nama raja Islam.

And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.

ពួកវាមានស្តេចគ្រប់គ្រងលើវា គឺជាទេវទូតនៃអណ្តូងជម្រៅឥតបាត ដែលមានឈ្មោះជាភាសាហេប្រឺថា អាបាឌុន ប៉ុន្តែក្នុងភាសាក្រិក ឈ្មោះរបស់គាត់គឺ អាប៉ុលល្យូន។ វិវរណៈ 9:11។

The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.

Aayaari nde, ko suraadi JEEGO e aayaari SAPPƊO E GO’O, hollata e annabaaku wonde, ko nde ndenaandi e Layli Kiitaaru Mawɗo (Ibraniyanko) walla e Layli Kiitaaru Kesum (Gereekanko), jeyaaɗo Islaama oo ko Abaddon walla Apollyon. Innde ɗiɗi ɗin firi “halkere e mayde”.

“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

« Les anges retiennent les quatre vents, représentés comme un cheval furieux cherchant à se déchaîner et à se précipiter sur toute la face de la terre, semant sur son passage la destruction et la mort. » Manuscript Releases, vol. 20, p. 217.

The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.

Jondin hanhathla li ang Bible hrilhlâwkna-a a hnuh hrehawm tak chu an ni; chu chu a chhûng atâna chhuak tûrin a hril a ni. Hrehawm tak hnuh hrilhlâwkna pakhat zînga chhinchhiahna chu, a tîrvin a thlep a ni mahse, a chhuak tûrin a hril a, khawvêl zawng zawng chunga “tihchhiatna leh thihna” a thlen tûr a ni.

We will continue to address these subjects in the next article.

Béhanzin mí be tó asubɔ nùkúnmɔ lɛ mɛ mɛ wɔ̀n nù tɔ́.

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

“Lanmùtù bu ìran Ọlọ́run ní ìmòye nípa ìparun tí ń bọ̀ wá sórí ẹgbẹẹgbẹ̀rún ìlú, tí ó sì ti fẹrẹ̀ jẹ́ pé a ti fi wọ́n fún ìbọ̀rìṣà! Ṣùgbọ́n ọ̀pọ̀ nínú àwọn tí ó yẹ kí wọ́n máa kéde òtítọ́ ni wọ́n ń fi ẹ̀sùn kàn, tí wọ́n sì ń dá àwọn arákùnrin wọn lẹ́bi. Nígbà tí agbára ìyípadà ti Ọlọ́run bá dé sórí àwọn ọkàn ènìyàn, ìyípadà tí ó ṣe kedere yóò wáyé. Àwọn ènìyàn kì yóò ní ìfẹ́ inú láti ṣàríwísí àti láti wó lulẹ̀. Wọn kì yóò dúró ní ipò tí ń dí ìmọ́lẹ̀ lọ́wọ́ láti tàn sí ayé. Àríwísí wọn àti ẹ̀sùn tí wọ́n ń fi kànni yóò dákẹ́. Àwọn agbára ọ̀tá ń kó ara wọn jọ fún ogun. Ìjà líle wà níwájú wa. Ẹ sún mọ́ra, ẹ̀yin arákùnrin àti arábìnrin mi, ẹ sún mọ́ra. Ẹ di mọ́ Kristi. ‘Ẹ má ṣe wí pé, Àjọṣepọ̀,... bẹ́ẹ̀ ni ẹ má ṣe bẹ̀rù ìbẹ̀rù wọn, kí ẹ má sì ṣe yà á sí. Ẹ yà Olúwa àwọn ọmọ-ogun sí mímọ́ fúnra rẹ̀; kí òun sì jẹ́ ìbẹ̀rù yín, kí òun sì jẹ́ ohun tí ẹ ń fòyà rẹ̀. Yóò sì jẹ́ ibi mímọ́; ṣùgbọ́n yóò jẹ́ òkúta ìkọ̀sẹ̀ àti àpáta ìkùnsínú fún ilé Ísírẹ́lì méjèèjì, yóò sì jẹ́ ìdẹ̀kùn àti ìpakùn fún àwọn olùgbé Jerúsálẹ́mù. Ọ̀pọ̀ nínú wọn yóò sì kọsẹ̀, wọn yóò ṣubú, a ó sì fọ́ wọn, a ó sì mú wọn nínú ìdẹ̀kùn, a ó sì gbà wọ́n.’”

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

“Le monde est un théâtre. Les acteurs, ses habitants, se préparent à jouer leur rôle dans le dernier grand drame. Dieu est perdu de vue. Parmi les grandes masses de l’humanité, il n’y a aucune unité, sinon lorsque les hommes se liguent pour accomplir leurs desseins égoïstes. Dieu regarde. Ses desseins à l’égard de ses sujets rebelles s’accompliront. Le monde n’a pas été livré aux mains des hommes, bien que Dieu permette, pour un temps, aux éléments de confusion et de désordre de dominer. Une puissance d’en bas est à l’œuvre pour amener les dernières grandes scènes du drame,—Satan venant comme Christ, et opérant avec toutes les séductions de l’iniquité parmi ceux qui se lient entre eux dans des sociétés secrètes. Ceux qui cèdent à la passion de la confédération mettent à exécution les plans de l’ennemi. La cause sera suivie de l’effet.”

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

«La désobéissance a presque atteint sa limite. La confusion remplit le monde, et une grande terreur va bientôt s’abattre sur les êtres humains. La fin est très proche. Nous qui connaissons la vérité, nous devrions nous préparer à ce qui va bientôt fondre sur le monde comme une surprise accablante.» Review and Herald, 10 septembre 1903.