We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.
नाइक फुन होननाय दं जे, “इसोरआ विलियम मिलरनि मोनखौ भविष्योबाणीनि फाले लांनायजों आरो रिभेलेशननि बिजाबनि उपरि ताकौ गाहाइ आलोक होनायो।” मिलरखौ जाय इतिहासनि आवस्थाय तानायजों सोरजिनाय जादों, बेनिफ्राय रिभेलेशननि फांद १२, १३, १६, १७ आरो १८-आव थानाय “गाहाइ आलोक” बुंथि फैयाव नांगौ होनायजों बारायनाय जादों; मानोना बे फांदफोरआ भविष्योबाणीनि राइजोफोरनि खामानिखौ सोंदोंमोन, जायखौ दानि इतिहासनि थाखायाव थानाय बुङोनिफ्राय थारनाय फैयाव नांगौ नङा।
The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.
透过《启示录》赐给米勒的亮光，乃是关于七教会、七印与七号；而在这七号之中，被指明为“三样灾祸”的末后三号，正是哈巴谷两块版上所表明的内容。赐给米勒、关于《启示录》的这“大光”，乃涉及伊斯兰在圣经预言中的角色。然而，连这“大光”也因他所处的历史背景而受到限制。
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
ఆసియాలోని ఆ ఏడు సంఘములు, క్రీస్తు సంఘము తన ఏడు రూపములందు—అపొస్తలుల దినములనుండి లోకాంతమువరకు—తన సమస్త వంకర తిరుగులలోను, తన సమస్త అభివృద్ధి మరియు విపత్తులలోను గల చరిత్రయే. ఆ ఏడు ముద్రలు, అదే కాలమంతట సంఘమునకు సంబంధించి భూమ్యాధికారములు మరియు భూరాజులు నిర్వహించిన కార్యముల చరిత్రయును, తన ప్రజలపై దేవుని సంరక్షణయును తెలియజేయును. ఆ ఏడు బూరలు, భూమిమీదనైనను రోమా రాజ్యముమీదనైనను పంపబడిన ఏడు విశేషమైన ఘోర తీర్పుల చరిత్రయే. మరియు ఆ ఏడు పాత్రలు, పాపసంబంధ రోమాపై పంపబడిన ఆ చివరి ఏడు శాపములు. వీటితో కూడి మరెన్నో ఇతర సంఘటనలు కలిసియున్నవి; ఉపనదులవలె అల్లబడి, ప్రవచనమనే ఆ మహానదిని నింపుచు, అంతమందు సమస్తము నిత్యతాసముద్రములో మమ్మును చేర్చుచు ముగియును.
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
«این، از نظر من، طرحِ نبوتِ یوحنا در کتابِ مکاشفه است. و کسی که میخواهد این کتاب را بفهمد، باید آگاهیِ کامل و ژرفی از بخشهای دیگرِ کلامِ خدا داشته باشد. صور و استعارههایی که در این نبوت به کار رفتهاند، همه در همانجا تفسیر نشدهاند، بلکه باید در انبیای دیگر یافت شوند و در مقاطعِ دیگرِ کتابِ مقدس توضیح داده شوند. ازاینرو آشکار است که خدا مطالعهٔ کل را مقرر داشته است، حتی برای آنکه شناختی روشن از هر بخش به دست آید.» ویلیام میلر، Lectures, جلد 2، موعظهٔ 12، 178.
Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.
Veuillez noter que Miller comprenait les sept dernières plaies comme les sept jugements exercés contre la Rome papale. Il ne pouvait comprendre que la Rome papale avait reçu une blessure mortelle qui devait être guérie. Il reconnaissait les sept trompettes comme « une histoire de sept jugements particuliers et sévères envoyés sur la terre, ou royaume romain », mais il était incapable de discerner la distinction entre les royaumes de la Rome païenne et de la Rome papale. Par conséquent, sa capacité à percevoir la distinction entre les quatre premières trompettes et les trois dernières trompettes était limitée.
Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.
Miller ne put reconnaître que les jugements exercés contre Rome étaient la réponse de Dieu à l’imposition de l’observance du dimanche, car, dans leur histoire, les millérites rendaient encore leur culte le dimanche. Miller avait raison de reconnaître que les trompettes étaient des jugements contre Rome, mais la raison précise pour laquelle ces jugements furent envoyés, ainsi que la distinction entre les quatre premières et les trois dernières trompettes, demeurait limitée, voire inexistante. Avec cette compréhension restreinte, le « joyau » des trois malheurs de l’islam figurait encore sur les tableaux dirigés par la main de Dieu, et ne doit pas être modifié.
Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.
Le discernement éclairé permet à l’étudiant « sage » de la prophétie de reconnaître que Dieu n’a pas seulement inspiré les saints hommes qui ont écrit la Bible, mais qu’Il a aussi dirigé le travail des hommes qui ont traduit la Bible du roi Jacques, et qu’Il déclare expressément avoir exercé le même type de surveillance divine dans la réalisation des deux cartes sacrées.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.
“পঞ্চম, ষষ্ঠ ও সপ্তম তূর্য” (ইসলাম) সম্বন্ধে মিলারের “রত্ন” শেষ দিনে দশগুণ অধিক উজ্জ্বলভাবে দীপ্তিমান হয়, কারণ এটি চূড়ান্ত মধ্যরাত্রির ক্রন্দনের বিষয়বস্তু সনাক্ত করে। মিলারীয় ইতিহাসে মধ্যরাত্রির ক্রন্দনের বিষয় ছিল ভবিষ্যদ্বাণীমূলক সময়পর্বসমূহের সমাপ্তির তারিখ; এবং এই অর্থে, শেষ দিনের “মধ্যরাত্রির ক্রন্দন” বার্তা (যা তৃতীয় হায়ের ইসলাম-সংক্রান্ত বার্তা) ২২ অক্টোবর, ১৮৪৪ তারিখ দ্বারা প্রতিরূপিত হয়েছে। মিলারীয় ইতিহাসে সেই তারিখ আসন্ন রবিবার-আইনের প্রতিরূপ; এবং ২২ অক্টোবর, ১৮৪৪ ও রবিবার-আইন—উভয়ই ক্রুশ দ্বারা প্রতিরূপিত হয়েছিল, যা ছিল খ্রিষ্টের বিজয়োল্লাসময় প্রবেশের পরিসমাপ্তি।
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.
Në ditët e fundit, “xhevahiri” i Milerit mbi boritë e pestë, të gjashtë dhe të shtatë (Islami) ndriçon dhjetë herë më fort, sepse ai e identifikon Islamin në përputhje me temën e lëvizjes reformuese të ditëve të fundit, e cila është Islami i Mjerimit të tretë. Prandaj, si tema e lëvizjes përfundimtare reformuese të njëqind e dyzet e katër mijëve, ai është tipifikuar nga tema e secilës prej lëvizjeve të mëparshme reformuese, qoftë tema e “ringjalljes” në lëvizjen reformuese të Krishtit, tema e “kohës profetike” në historinë e Milleritëve, tema e “arkës së Perëndisë” në lëvizjen reformuese të Davidit, apo tema e “besëlidhjes” në lëvizjen reformuese të Moisiut.
Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!
Qu’il s’agisse de l’événement de la croix, de la date du 22 octobre 1844, ou des divers thèmes des mouvements de réforme, chaque date et chaque thème constituaient, pour la génération de ce temps-là, une question d’épreuve de vie ou de mort. Le « joyau » de Miller concernant les trois Malheurs de l’islam est une question d’épreuve de vie ou de mort, comme cela est représenté, dans la parabole des dix vierges, sous l’image de « l’huile ». Les joyaux de Miller, au commencement de son rêve, brillaient comme le soleil, mais à la fin de son rêve ils brillaient « dix fois plus intensément ». Les joyaux de Miller étaient comme du kérosène (huile pour lampes) dans l’histoire des millérites, mais aujourd’hui ces joyaux sont du carburant pour fusées !
The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.
मिलरवादीहरूले दोस्रो विपत्तिको रूपमा रहेको इस्लामसम्बन्धी समय-भविष्यवाणीलाई बुझेका थिए र त्यसलाई ठीकरी लागू पनि गरेका थिए, जसको परिपूर्ति अगस्ट ११, १८४० मा भयो; तर तेस्रो विपत्तिको, अर्थात् सातौँ तुरहीको, विषयमा तिनीहरूको बुझाइले तेस्रो विपत्तिलाई बाइबलीय भविष्यवाणीको छैटौँ राज्यमाथि आउने न्यायको रूपमा देख्न सकेन, किनकि तिनीहरूले पाँचौँ राज्यसमेत देखेका थिएनन्, झन् बाइबलीय भविष्यवाणीको छैटौँ राज्य त कहाँ देख्थे। तथापि, मिलरलाई प्रकाशको पुस्तकबारे दिइएको “महान् ज्योति” अन्तिम दिनहरूको “मध्यरातको पुकार” मा दस गुणा बढी उज्ज्वल भई चम्कनुपर्छ।
The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.
सत्यहरू, जुन हबकूकका दुई पाटीहरूमा प्रतिनिर्दिष्ट गरिएका छन्, मूलतः त्यस्ता सत्यहरू हुन् जो विगतको इतिहासमा पूरा भएका थिए। ती चार्टहरू समयसम्बन्धी भविष्यवाणीहरूमा आधारित छन्, जसलाई संकलन गर्न मिलर अगुवाइ गरिएका थिए, र ती सबै समयसम्बन्धी भविष्यवाणीहरू 1844 सम्म आइपुग्दा समाप्त भइसकेका थिए। ती समयसम्बन्धी भविष्यवाणीहरू अन्तिम दिनहरूमा अझ उज्ज्वल रूपमा चम्किनेछन्, किनकि तिनीहरू आज पनि मिलराइट इतिहासमा जत्तिकै शुद्ध थिए त्यत्तिकै शुद्ध रहेको देखिनेछ; तथापि, तिनमा अन्तिम दिनहरूका लागि प्रत्यक्ष समय-पूर्वकथनहरू छैनन्। तर पनि, तिनीहरूले विगतमा आफूहरूले प्रतिनिर्दिष्ट गरेका इतिहासहरूको पुनरावृत्त भविष्यसूचक प्रतिरूपहरू प्रदान गर्छन्; तथापि, मिलरका केही रत्नहरूका साथ, भविष्यसम्बन्धी पूर्वकथनहरू प्रत्यक्ष रूपमा प्रतिनिर्दिष्ट गरिएका छन्।
The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.
Ny asa fanompoan’i Kristy ao amin’ny fitoerana masina any an-danitra izay nanomboka tamin’ny taona 1844 dia mbola mitohy mandra-pahatapitry izany asa izany. Ny faminaniana momba ny roa arivo sy telon-jato andro, sy ny asa fanadiovana izay nofaritany, dia mbola “eo am-panatanterahana,” araka ny filazan-dRahavavy White momba ny Ony Ulai sy Hiddekel, ka noho izany dia manana fahatanterahana amin’ny faran’izao tontolo izao izany faminaniana izany.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Gudshen yn daniel çâ suneri qiniàl ze Codd, reneri yn arbennig son ny laghyn s’jerree shoh. Ta ny taishbynysyn honnick eh ry-cheilley yn Ulai as yn Hiddekel, ny awinyn mooarey jeh Shinar, nish ayns coorse dy chooilleeney, as ta ooilley ny t’erin y n-insh rolaue dy leah ry heet gy-kione.” Testimonies to Ministers, 112.
Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.
Ang mga bahagi ng mga pangitain sa Daniel kabanata pito at walo, na nasa dalawang talahanayan, ay sa hinaharap pa, sapagkat kapwa tinutukoy ng mga ito ang gawain ni Cristo sa santuwaryo. Gayunman, ang mga kasaysayan ng mga kaharian sa hula ng Biblia sa dalawang kabanatang iyon ay nagtatapos sa pagtanggap ng Roma papal ng nakamamatay na sugat nito. Ang “batong” “tinabas mula sa bundok na hindi sa pamamagitan ng mga kamay,” at ang ikawalong kaharian ng Daniel dalawa ay kapwa sa hinaharap pa. Ngunit ang higit na malaking bahagi ng inilalarawan sa mga tsart na may kaugnayan sa Daniel kabanata dalawa, pito, at walo ay natupad na.
The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.
Kazi ya Kristo katika patakatifu, na Ole la tatu la Uislamu, kwa msingi wake ni mada mbili zinazowakilisha historia ya kinabii iliyo baada ya wakati wa Wamilleri. Pamoja na mada hizo mbili, ipo historia ya siku za mwisho inayofananishwa wakati chati hizo mbili zinapowekwa pamoja juu ya mstari mmoja. Hilo linapofanywa, kukatishwa tamaa kwa kwanza kwa mwaka 1843, kama kunavyowakilishwa kwenye chati ya kwanza, hupata masahihisho yake kwenye chati ya pili. Kwa pamoja huizalisha na kuitambulisha “historia iliyofichika” ya Ngurumo Saba, ambayo sasa inafunuliwa muhuri wake kwa uhusiano na kufunuliwa kwa muhuri wa Ufunuo wa Yesu Kristo.
That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.
That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.
The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.
ឆ្នាំ 1843 ដែលបានបង្ហាញនៅលើផែនទីទីមួយ កំណត់សម្គាល់អំពីការខកចិត្តលើកដំបូង និងការមកដល់នៃពេលពន្យារនោះ។ ពេលពន្យារនោះនាំទៅដល់ការមកដល់នៃសារនៃសម្រែកពាក់កណ្តាលអធ្រាត្រ ដែលក្នុងនោះការបះបោររបស់ព្រហ្មចារីល្ងង់ត្រូវបានបង្ហាញឲ្យឃើញ។ បន្ទាប់មក សារនៃសម្រែកពាក់កណ្តាលអធ្រាត្រ ត្រូវបានប្រកាសរហូតដល់ការខកចិត្តចុងក្រោយ។ «ប្រវត្តិសាស្ត្រលាក់កំបាំង» នៃសម្រែកពាក់កណ្តាលអធ្រាត្រនោះ ត្រូវបានធ្វើម្តងទៀត (សូម្បីតែតាមអក្សរពិតៗ) នៅក្នុងថ្ងៃចុងក្រោយ។
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
« Je suis souvent renvoyée à la parabole des dix vierges, dont cinq étaient sages et cinq folles. Cette parabole s’est accomplie et s’accomplira jusque dans ses moindres détails, car elle s’applique d’une manière particulière à notre époque et, à l’instar du message du troisième ange, elle s’est accomplie et continuera d’être la vérité présente jusqu’à la fin des temps. » Review and Herald, 19 août 1890.
When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.
Lorsqu’elle est correctement comprise, la déclaration précédente montre que le seul groupe de personnes, dans les derniers jours, ayant la possibilité d’être soit des vierges folles, soit des vierges sages, est constitué de personnes au sein d’un groupe qui a subi une déception. C’est cette déception qui produit le temps d’attente, et la parabole qui « a été et sera accomplie à la lettre même » repose sur les effets produits intérieurement chez les vierges durant un temps d’attente qui commence par une déception. Cette déception, qui mit à mort les « deux témoins » dans la rue de la ville et les réduisit à des os morts et desséchés dans la vallée de la mort, eut lieu le 18 juillet 2020. L’adventisme, dans l’ensemble, ne fut pas impliqué dans cette déception. Bien au contraire, il célébra la prédiction manquée tandis que les « deux témoins » gisaient égorgés dans la rue. À la lettre même signifie « à la lettre même ».
In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.
Na historia milerita, o antigo povo do concerto (o Protestantismo) celebrou a predição fracassada de 1843 (o primeiro desapontamento), e nesse ponto os protestantes ultrapassaram os limites do seu tempo probatório de prova. O tempo de prova havia começado em 11 de agosto de 1840, quando o anjo poderoso de Apocalipse dez desceu no cumprimento da profecia de tempo do segundo Ai (o Islã). Os protestantes rejeitaram o tempo profético no primeiro desapontamento, pois a predição errônea lhes forneceu uma desculpa para não mais buscar a verdade. O tema de todos os marcos da história milerita era a “profecia de tempo”.
On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.
در یازدهم سپتامبر ۲۰۰۱، فرشتهٔ مکاشفهٔ هجده در هنگام تحقق نبوتِ وایِ سوم (اسلام) فرود آمد. مضمونِ همهٔ نشانههای راه در ایام آخر، اسلام است. نخستین نومیدی، پایانِ تطهیرِ قومِ عهدِ پیشین را نشان میدهد، زیرا در آن هنگام برای قومِ عهدِ پیشین بهانهای فراهم شد تا دیگر در پیِ حقیقت نروند. سپس زمانِ آزمون برای «باکرهگان» ایام آخر آغاز شد، زیرا آزمونِ قومِ عهدِ پیشین که با فرود آمدنِ فرشته آغاز شده بود، در نخستین نومیدی به پایان رسید. از اینرو، آزمونِ کسانی که بهصورتِ باکرهگان به تصویر کشیده شدهاند آغاز گردید، و این فرایندِ آزمون سرانجام آشکار خواهد ساخت که آیا باکرهگان ناداناند یا دانا.
Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.
Anadwo Mframa no asɛm no da akwanhyia a edi kan ne nea etwa to no ntam. Anadwo Mframa no nkra no asɛmti maa Millerfo no ne “bere”, na Anadwo Mframa no nkra no asɛmti wɔ nna a edi akyiri mu ne “Islam.” Wɔ Miller dae no mu no, wɔde nteɛm bi na ɛma onyan, na saa bere no ne ne aboɔden abo no hyerɛn mpɛn du sennea na kan no ɛhyerɛn no. Aboɔden abo a ɛwɔ mfonini ahorow no so a ɛkyerɛ tee sɛ nkɔmhyɛ bi fa nna a edi akyiri ho no ne Islam ne nhwehwɛmu atemmu no. Enti, Anadwo Mframa no “nkrabea” no sɔhwɛ ne “osuahu” a nhwehwɛmu atemmu no gyina hɔ ma no no nnyɛ apam a edi kan no nkurɔfo no de, na mmom wɔn a wɔka sɛ wɔyɛ mmabaa du no mu wɔn a etwa to no de.
The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.
Wanneer beide kaarten samengebracht worden, toont de daaruit voortkomende voorstelling, die de geschiedenis van de eerste tot de laatste teleurstelling aanwijst, aan dat in de tijd waarin de „verborgen geschiedenis” van de Zeven Donderslagen plaatsvindt, het laatste werk van het onderzoekend oordeel wordt volbracht. Dat laatste werk is de verzegeling van de honderdvier-en-veertigduizend, en het vindt plaats gedurende de „benauwde tijden” van Daniël negen, tijdens het vertoornen der volken in Openbaring elf, het tegenhouden van de „vier winden” van Openbaring hoofdstuk zeven, het „bedwingen van de stormwind op de dag van de oostenwind” van Jesaja hoofdstuk zevenentwintig, en het in toom houden van het „toornige paard dat tracht los te breken en dood en verwoesting” over de wereld te brengen. Al deze profetische getuigen vertegenwoordigen de Islam van de derde Wee, zoals weergegeven op de heilige kaarten.
The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.
Tiga unsur utama dari dua bagan suci Habakuk yang secara khusus menyinggung peristiwa-peristiwa yang, pada waktu bagan-bagan itu diterbitkan, masih akan datang, ialah pemeteraian atas seratus empat puluh empat ribu, Islam, dan penggenapan perumpamaan tentang sepuluh anak dara. Bagan-bagan itu menunjukkan suatu proses pengujian dan pemeteraian, baik atas suatu “pengalaman” maupun suatu “pekabaran”. Pengalaman yang diperlukan bagi seorang anak dara yang bodoh ialah “Kristus di dalam kamu, pengharapan akan kemuliaan”, yang melambangkan kesempurnaan yang diwakili oleh seratus empat puluh empat ribu.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.
Hata ile nesillerden beri gizli tutulmuş olan sır, şimdi ise O’nun kutsallarına açıklanmıştır. Tanrı, uluslar arasında bu sırrın yüceliğinin zenginliğinin ne olduğunu onlara bildirmek istedi; bu sır, sizde olan Mesih’tir, yücelik umudu. Biz O’nu ilan ediyoruz; her insanı uyararak ve her insanı tam bilgelikle öğreterek, her insanı Mesih İsa’da yetkin olarak sunabilelim diye. Koloseliler 1:26–28.
The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.
144,000 đó được mô tả như một nhóm người đã bước ra khỏi một “cảnh lưu đày”. Cảnh lưu đày được trình bày trực tiếp trong sách Khải Huyền là cảnh lưu đày của việc nằm chết ngoài đường trong ba ngày rưỡi, như được mô tả trong Khải Huyền chương mười một. Cảnh lưu đày của một sự chết mang tính biểu tượng ấy là hình ảnh tượng trưng cho “bảy kỳ” trong Lê-vi Ký hai mươi sáu, và cảnh lưu đày đó đòi hỏi sự bày tỏ lòng ăn năn, như được minh họa bởi lời cầu nguyện của Đa-ni-ên, trong chương chín.
When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.
Lorsque les ossements secs et morts sont ramenés à la vie, ils sont aussitôt élevés comme une « bannière ». Dans la mort, ils étaient sans le Christ en eux, l’espérance de la gloire. Une part de la repentance qui leur était requise consistait à reconnaître qu’ils avaient marché à l’encontre de Dieu, et que Dieu avait marché à leur encontre. Lorsqu’ils satisfont aux exigences identifiées prophétiquement, Christ alors « vient soudainement à Son temple », et l’« expérience » est acquise, laquelle est nécessaire afin d’être membre de la bannière qui est alors élevée.
The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.
ئهو «ئەزموونە»ی کە کاتێک دوو نەخشەکە پێکەوە دێنە هەڵنیشاندرابێت، بە کاری کۆتایی مەسیح لە پیرۆزگای ئاسمانی تەواو دەبێت. ئەو «ئەزموونە» وەک بینیینەی «mareh» نواندەکرێت، کە ئەوە بینیینەی «دەرکەوتن»ە. ئەو «پەیامە»ی کە پێویستە، بینیینەی «chazon»ە، یان بینیینەی مێژووی پێشبینیکراو. ئەو «پەیامە» دیاری کراوە وەک پەیامی دادوەریی نزیکی خودا لەسەر جیهانێکی یاخیبوو، کە بەهۆی ئیسلامی وای سێیەم هاتووەتە دی.
In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.
En 1856, le Seigneur chercha à achever la reconstruction de la Jérusalem spirituelle dans l’adventisme. Sous l’effet de la venue des trois anges de 1798 à 1844, le temple millérite avait été édifié sur les fondements, représentés comme des « joyaux » dans le songe de Miller, tels qu’ils sont figurés par les vérités prophétiques sur les deux cartes pionnières (1843 et 1850) qui accomplirent le chapitre deux d’Habacuc. Il conduisit ensuite Son peuple à ériger la muraille de Sa loi du sabbat du septième jour, et les ramena aux « anciens sentiers » de l’Israël antique afin d’achever l’œuvre de la « rue à rétablir ». MAIS, l’ancien sentier comprenait une doctrine, une prophétie, qui était destinée à les éprouver et à les séparer. En 1863, l’adventisme échoua à l’épreuve des « sept temps » et commença à errer dans le désert de Laodicée.
October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.
Le 22 octobre 1844 préfigure la loi du dimanche qui doit bientôt survenir, et, à la loi du dimanche, s’accomplira l’œuvre représentée par les quarante-neuf années de reconstruction de la place et de la muraille en des temps de détresse, ainsi que l’a identifié Daniel.
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 9:25.
Sache-le donc, et comprends-le: depuis le moment où la parole a annoncé que Jérusalem serait rebâtie jusqu’au Messie, au Conducteur, il y a sept semaines et soixante-deux semaines; la place et les fossés seront rétablis, mais en des temps fâcheux. Daniel 9:25.
All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.
Az összes próféta egyetért egymással, és Dániel „nyomorúságos ideje” az Early Writings-ból vett, általunk vizsgált szakaszban is azonosíttatik.
“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.
«В то время, когда дело спасения будет приближаться к завершению, на землю придёт скорбь, и народы будут гневаться, однако будут удерживаемы, чтобы не воспрепятствовать работе третьего ангела. В то время придёт „поздний дождь“, или отрада от лица Господа, чтобы придать силу громкому голосу третьего ангела и приготовить святых устоять в тот период, когда изольются семь последних язв». Early Writings, 85.
We will continue this study in the next article.
Kami akan melanjutkan kajian ini dalam artikel berikutnya.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Tant que ceux qui professent la vérité sont au service de Satan, son ombre infernale interceptera leur vue de Dieu et du ciel. Ils seront comme ceux qui ont perdu leur premier amour. Ils ne peuvent contempler les réalités éternelles. Ce que Dieu a préparé pour nous est représenté dans Zacharie, chapitres 3 et 4, et 4:12–14 : ‘Et je repris la parole, et je lui dis : Que sont ces deux rameaux d’olivier qui, par les deux conduits d’or, déversent d’eux-mêmes l’huile d’or ? Il me répondit et me dit : Ne sais-tu pas ce que c’est ? Je dis : Non, mon seigneur. Alors il dit : Ce sont les deux oints qui se tiennent devant le Seigneur de toute la terre.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. 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.
"Le Seigneur est riche en ressources. Il ne manque d’aucun moyen. C’est à cause de notre manque de foi, de notre attachement à la terre, de nos paroles frivoles, de notre incrédulité, manifestée dans nos entretiens, que de sombres ombres s’amassent autour de nous. Le Christ n’est pas révélé, ni dans les paroles ni dans le caractère, comme celui qui est tout à fait aimable et le plus excellent entre dix mille. Lorsque l’âme se contente de s’élever vers la vanité, l’Esprit du Seigneur peut faire peu pour elle. Notre vue bornée aperçoit l’ombre, mais ne peut voir la gloire au-delà. Des anges retiennent les quatre vents, représentés comme un cheval furieux cherchant à se déchaîner et à se ruer sur la face de toute la terre, portant sur son passage la destruction et la mort.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
« Dormirons-nous au seuil même du monde éternel ? Serons-nous insensibles, froids et morts ? Oh ! puissions-nous avoir dans nos Églises l’Esprit et le souffle de Dieu insufflés dans son peuple, afin qu’il se tienne sur ses pieds et qu’il vive. Il nous faut voir que le chemin est étroit et que la porte est resserrée. Mais, lorsque nous passons par la porte étroite, son immensité est sans limite. » Manuscript Releases, vol. 20, p. 217.