On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.
Le 18 juillet 2020 survint la première déception pour le mouvement réformateur de Dieu des derniers jours. Elle marqua un repère dans l’histoire du troisième Malheur, qui est l’histoire de la pluie de l’arrière-saison, et aussi l’histoire du scellement des cent quarante-quatre mille. Cette histoire a été représentée par chaque mouvement réformateur de l’histoire sacrée; elle a été plus particulièrement représentée par l’histoire du mouvement millérite, et illustrée par la parabole des dix vierges, et elle représente l’histoire prophétique qu’a identifiée chaque prophète.
July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.
18 juillet 2020 représente la première déception du mouvement et, à ce titre, marque l’arrivée du temps de retardement dans la parabole des dix vierges et dans Habacuc. Dans l’histoire millérite, les mêmes preuves qui avaient conduit à leur proclamation erronée furent reconnues comme identifiant la date véritable. Le temps de retardement de la parabole des dix vierges fut alors compris comme la vérité présente, et ce temps de retardement était le même que celui d’Habacuc 2. La parabole des dix vierges se répète à la lettre, et cette réalité indique que seuls ceux qui ont été impliqués dans la déception sont susceptibles d’être soit une vierge sage, soit une vierge folle.
The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.
Badan besar Adventisme Laodikia diuji oleh tibanya Malapetaka ketiga pada 11 September 2001, dan ketika ramalan yang gagal tentang 18 Juli 2020 berlalu, Adventisme Laodikia tertinggal untuk hanyut tanpa tujuan kembali menuju Roma, sebagaimana halnya orang-orang Protestan dalam sejarah Millerit.
Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.
Sio tu kwamba Wamilleri walitambua wakati wa kukawia kuwa utimilifu wa mfano wa mabikira kumi, bali pia waliona kwamba katika Habakuki amri ya kungojea maono, ijapokuwa yalichelewa, ilikuwa ndiyo alama iyo hiyo ya kinabii. Basi Habakuki anathibitisha kwamba maono yale yaliyokuwa yamewasilishwa kimakosa na yaliyokuwa yameleta fadhaa ya kwanza, ndiyo maono ambayo “yatasema” mwisho.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
कारण दर्शन अझै तोकिएको समयकै लागि हो; तर अन्तमा यसले बोल्नेछ, र झूटो ठहरिनेछैन। चाहे यो ढिलो भएझैँ लागोस्, यसको प्रतीक्षा गर; किनकि यो निश्चय नै आउनेछ, यो ढिलो हुने छैन। हबकूक 2:3।
The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.
Koze ubutumwa bwateje ugucika intege kwa mbere ari bwo butumwa bwagombaga kuzamenyekana ko busohoreye mu gihe cya vuba, bwari bukiri ubutumwa bushingiye ku ngingo z’ubuhanuzi zakoreshejwe mbere mu itangazo rya mbere ritari ryo.
In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.
Dans l’histoire millérite, le peuple de l’ancienne alliance fut d’abord éprouvé; ensuite, le peuple de la nouvelle alliance fut éprouvé. L’épreuve commença pour les protestants lorsque le premier ange d’Apocalypse dix et le premier ange d’Apocalypse quatorze (car ils sont un seul et même ange) descendit le 11 août 1840. Leur épreuve s’acheva avec la première déception et l’arrivée du second ange d’Apocalypse quatorze.
In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.
In der Geschichte der Milleriten begann die Prüfung für die Milleriten mit dem Eintreffen des zweiten Engels bei der ersten Enttäuschung und fand ihren Abschluss mit dem Eintreffen des Mitternachtsrufs, den Schwester White als eine Menge von Engeln darstellt, die sich dem zweiten Engel anschließen. Unter der Macht des Heiligen Geistes wurden die Milleriten, die die Botschaft des Mitternachtsrufs erkannten und annahmen, dann von den Milleriten getrennt, die die Botschaft, die rings um sie herabfiel, nicht erkannten. Am 22. Oktober 1844 traf der dritte Engel ein, und die Vision, die sich verzogen hatte, redete dann.
In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.
Katika historia ya kutiwa muhuri kwa wale mia moja arobaini na nne elfu, watu wa agano la kwanza walijaribiwa kwanza, kisha watu wa agano jipya. Jaribio lilianza kwa Waadventista wa Laodikia wakati sauti ya kwanza ya malaika wa Ufunuo kumi na nane na ya malaika wa tatu wa Ufunuo kumi na nne (kwa maana ni malaika yuleyule), iliposhuka tarehe 11 Septemba, 2001. Jaribio lao lilikamilika kwa kukatishwa tamaa kwa tarehe 18 Julai, 2020.
In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.
Mu muryango w’umumarayika wa gatatu, ikigeragezo cy’abihumbi ijana na mirongo ine na bine cyatangiye igihe hageraga ugucika intege kwa mbere, kandi kizarangira igihe hageraga ubutumwa bw’Imiborogo yo mu Gicuku. Mu mbaraga z’Umwuka Wera, abemera kandi bakakira ubu ubutumwa bw’Imiborogo yo mu Gicuku, ni bwo batandukanywa n’abapfu n’abanyabyaha batamenye ubutumwa bufite impande nyinshi buri ubu bugwa impande zose zibakikije.
At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.
ਅਤਿ ਸ਼ੀਘ੍ਰ ਆਉਣ ਵਾਲੇ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਦੇ ਸਮੇਂ, ਪ੍ਰਕਾਸ਼ਿਤ ਵਾਕ੍ਯ ਅਠਾਰ੍ਹਵੇਂ ਅਧਿਆਇ ਦੇ ਦੂਤ ਦੀ ਦੂਜੀ “ਆਵਾਜ਼” ਬੋਲਦੀ ਹੈ; ਇਹ ਉਹੀ ਦਰਸ਼ਨ ਵੀ ਹੈ ਜੋ ਬੋਲਣ ਵਿੱਚ “ਠਹਿਰਿਆ” ਸੀ। ਇਹ ਤੀਸਰੇ ਦੂਤ ਦੇ ਉਸ ਸੰਦੇਸ਼ ਨੂੰ ਵੀ ਦਰਸਾਉਂਦੀ ਹੈ ਜੋ ਉੱਚੀ ਪੁਕਾਰ ਤੱਕ “ਫੈਲਦਾ” ਹੈ।
The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.
Le Cri de Minuit est représenté comme plusieurs anges qui s’unissent à l’ange précédent. Le message du Cri de Minuit comporte plusieurs éléments qui concourent à l’ensemble du message, et les anges sont des symboles de messages. Dans l’histoire millérite, le pionnier reconnu comme ayant pris la tête pour rassembler le message du véritable Cri de Minuit fut Samuel S. Snow. Dans cette histoire, il est bien établi que la compréhension qu’avait Snow du message du Cri de Minuit s’est développée sur une certaine période de temps.
That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:
Oo seenaa sun qubee isaatiin irra deebi’amee raawwatama, ergaan Qilleensa Halkan-Walakkaa isa dhumaa immoo xumura Adoolessaa, 2023 irraa eegalee ifatti guddachaa tureera. Inni ergaa Islaamaa qofa miti; ergaa mallattoo gochuu nama kuma dhibba tokkoo fi afurtamii afurii illee of keessatti hammata. Inni mul’ina akka gaanfi lama bineensa lafaa, lamaan isaanii iyyuu “du’aa fi du’aa ka’uu” keessa akka darban of keessatti qabata; isaanis fakkii bineensaa wajjin wal-cinaa deemu, isa seenaa isuma keessatti walxaxaa raajii kanaa, “saddeettaffaan sun torban keessaa dha,” jedhu guutu. Inni mul’inoota “seenaa dhokataa” Caccaboota Torbanii wajjin walqabatan of keessatti hammata; akkasumas walxaxaa raajii “dhagaa” isa gatame “mataa golee” ta’uu isaa guuta; yeroo “yeroo torba” Leewwota digdamii ja’a keessatti argamu, akka hidda-dhuunfaa dhugaa seenaa Miller hunda walitti suufu ta’ee, dhugaawwan yeroo dhumaa bara 1989 keessatti banaman wajjin ifa ba’utti. Faarfataan akkana jedha:
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
Le kummun a aedoname menpake a lisra, nena etoulon a aedoname alon inikin. En ei an Samol an; aumai a chomong er tir. Ei ran o Samol a fel; hitirrir me hitingor lon ei. Psalms 118:22–24.
The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.
Le « ff », qui fut le premier « joyau » que William Miller découvrit (et les joyaux sont des pierres), est le « jour que l’Éternel a fait ». Il a été démontré dans des articles précédents que la structure et les termes du commandement du sabbat sont identiques à la structure du cycle sacré de sept, tel qu’il est exposé au chapitre vingt-cinq du Lévitique. Le repos du septième jour préfigurait le repos du pays la septième année, et lorsque ces deux commandements sont considérés sous cet angle, ils rendent témoignage au fait qu’un jour représente une année dans la prophétie biblique.
They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.
Elles montrent aussi que l’interprétation que Miller a proclamée concernant l’indignation de Dieu des « sept temps », dans Lévitique vingt-six, est représentée comme « un jour », car le Seigneur a établi le cycle sacré de sept années aussi certainement qu’Il a fait les cieux et la terre en six jours, et s’est reposé le septième.
When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.
Когда Иисус завершил притчу о винограднике, Он задал фарисеям вопрос.
When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.
Sapagka’t kung dumating nga ang panginoon ng ubasan, ano kaya ang gagawin niya sa mga magsasakang yaon? Sinabi nila sa kaniya, Lubos niyang lilipulin ang masasamang taong yaon, at ang kaniyang ubasan ay ipauupa niya sa ibang mga magsasaka, na magbibigay sa kaniya ng mga bunga sa kani-kanilang kapanahunan. Sinabi sa kanila ni Jesus, Hindi baga ninyo kailanman nabasa sa mga kasulatan, Ang batong itinakuwil ng mga tagapagtayo, ay siyang naging pangulo sa panulok: ito’y gawa ng Panginoon, at ito’y kagilagilalas sa ating mga mata? Kaya’t sinasabi ko sa inyo, Aalisin sa inyo ang kaharian ng Dios, at ibibigay sa isang bansang nagbubunga ng mga bunga niyaon. At ang sinomang mabuwal sa ibabaw ng batong ito ay madudurog: datapuwa’t sinomang kaniyang mabagsakan, ay kaniyang pangangalating parang alabok. At nang marinig ng mga pangulong saserdote at ng mga Fariseo ang kaniyang mga talinghaga, napagunawa nila na sila ang kaniyang pinatutungkulan. Mateo 21:40–45.
The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.
Le parabole de la vigne est le parabole du fait que l’ancien peuple élu a été délaissé, et que le royaume a été donné à un nouveau peuple élu. La « pierre » qui a été rejetée, selon Jésus, est la « pierre » qui sauve ou qui détruit, selon la manière dont elle est reçue. La « pierre » doit être une vérité biblique dans le contexte employé par Jésus, car elle a le pouvoir de produire un fruit juste, et la justice de Christ n’est produite chez les hommes et les femmes que lorsqu’ils reçoivent Sa Parole de vérité.
Sanctify them through thy truth: thy word is truth. John 17:17.
Consacre-les par ta vérité : ta parole est la vérité. Jean 17:17.
The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.
La « pierre » est une doctrine qui est soit acceptée, soit rejetée, et Jésus est la Parole, et dans le livre des Actes, Pierre identifie la « pierre » au Christ.
Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.
Que tous vous le sachiez, ainsi que tout le peuple d’Israël : c’est par le nom de Jésus-Christ de Nazareth, que vous avez crucifié et que Dieu a ressuscité des morts, que cet homme se tient ici devant vous en pleine santé. C’est lui qui est la pierre rejetée par vous qui bâtissez, et qui est devenue la principale de l’angle. Il n’y a de salut en aucun autre ; car il n’y a sous le ciel aucun autre nom qui ait été donné parmi les hommes, par lequel nous devions être sauvés. Actes 4:10–12.
And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”
Puis, dans la première épître de Pierre, il pousse encore plus loin le symbolisme de la « pierre », tout en le maintenant dans le même contexte du dépassement d’un ancien peuple de l’alliance et du choix d’un nouveau peuple élu, qui, comme il l’affirme, « autrefois n’étiez pas un peuple, mais êtes maintenant le peuple de Dieu ; vous qui n’aviez pas obtenu miséricorde, mais qui maintenant avez obtenu miséricorde. »
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.
En venant à lui, pierre vivante, rejetée certes par les hommes, mais choisie de Dieu et précieuse, vous aussi, comme des pierres vivantes, êtes édifiés pour former une maison spirituelle, un saint sacerdoce, afin d’offrir des sacrifices spirituels, agréables à Dieu par Jésus-Christ. C’est pourquoi il est dit dans l’Écriture : Voici, je mets en Sion une pierre angulaire, choisie, précieuse ; et celui qui croit en elle ne sera point confus. L’honneur est donc pour vous qui croyez ; mais pour les incrédules, la pierre qu’ont rejetée ceux qui bâtissaient est devenue la principale de l’angle, et une pierre d’achoppement et un rocher de scandale ; ils s’y heurtent pour n’avoir pas cru à la parole, et c’est à cela qu’ils ont été destinés. 1 Pierre 2:4–8.
Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”
Pita anasema juu ya watu wa zamani waliochaguliwa, “kwao wasiotii, jiwe lile walilolikataa waashi, ndilo lililofanywa kuwa jiwe kuu la pembeni, Nalo ni jiwe la kujikwaza, na mwamba wa kuangusha, kwao wao wajikwaao kwa lile neno, wakiwa hawatii; ambayo pia waliwekwa kwa ajili yake.”
Jesus is represented by every sacred illustration of the foundation.
Yesu amelezewa kwa kila mfano mtakatifu wa msingi.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Denn einen andern Grund kann niemand legen außer dem, der gelegt ist, welcher ist Jesus Christus. 1. Korinther 3,11.
The foundation the Millerites built was the Rock of Ages (the Stone).
Le fondement que les millérites ont posé était le Rocher des siècles (la Pierre).
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“La advertencia ha llegado: No se ha de permitir que entre nada que perturbe el fundamento de la fe sobre el cual hemos estado edificando desde que el mensaje llegó en 1842, 1843 y 1844. Yo estuve en este mensaje, y desde entonces he estado delante del mundo, fiel a la luz que Dios nos ha dado. No nos proponemos apartar nuestros pies de la plataforma sobre la cual fueron colocados mientras día tras día buscábamos al Señor con oración ferviente, procurando luz. ¿Pensáis que yo podría renunciar a la luz que Dios me ha dado? Ha de ser como la Roca de los Siglos. Me ha estado guiando desde que me fue dada”. Review and Herald, 14 de abril de 1903.
The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.
جوهرِ نخستینی که میلر کشف کرد و جزئی از بنیادِ میلری شد، که همچون صخرهٔ اعصار است، «هفت زمان»ِ لاویان بیستوشش بود؛ و «هفت زمان» نخستین حقیقتِ بنیادی بود که از سوی آن پیشگامانِ میلری که تازه بنیادِ میلری را بنا کرده بودند، کنار گذاشته شد. این بناکنندگان بودند که میبایست سنگِ بنیادی را رد کنند. آن «سنگ» که ممثّلِ مسیح است، همچنین همان روزی است که خداوند آن را ساخت؛ زیرا او روزِ هفتم را بهعنوان روزِ استراحت، و سالِ هفتم را بهعنوان سالی که زمین در آن آرام میگرفت، قرار داد. در سال 1863، سنگِ بنیاد رد شد، اما باید «سرِ زاویه» و «سنگِ لغزش» برای نافرمانان ساخته شود.
The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.
ff The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.
After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.
После того как до конца июля 2023 года они лежали мёртвыми на улицах, мёртвые сухие кости затем были пробуждены первой вестью Иезекииля. Вторая весть Иезекииля — это весть о четырёх ветрах ислама третьего горя, представляющая собой последовательное снятие печатей с вести Полуночного крика, которая есть замедлившееся видение и тема всего периода движения. Затем были раскрыты различные истины, ибо весть Полуночного крика представляет собой многогранную весть. Первая истина, с которой столкнулись мёртвые сухие кости, была первой истиной, отвергнутой лаодикийским адвентизмом, и она представляет собой истину, обозначающую переход Лаодикии к Филадельфии.
The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.
La vérité est le message du scellement et, par conséquent, elle doit être établie tant sur le plan intellectuel que sur le plan spirituel. Il ne suffit pas de reconnaître que la période durant laquelle les deux témoins étaient morts dans la rue est un symbole de la dispersion des « sept temps » ; cela exige aussi une acceptation expérientielle de la vérité.
Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.
मिलर के रत्न, जो 1798 में समय के अंत पर खोली गई सत्यों का प्रतिनिधित्व करते हैं, अंतिम दिनों की कुँवारियों के लिए एक परीक्षा बन जाते हैं। सत्य में “आत्मिक” रूप से स्थिर होने का अनुभव मिलर के पहले रत्न द्वारा प्रतिनिधित्व किया गया है, और सत्य में “बौद्धिक” रूप से स्थिर होना तीसरे हाय के इस्लाम के संदेश द्वारा प्रतिनिधित्व किया गया है। “सात बार” द्वारा प्रतिनिधित्व किया गया पश्चाताप और अंगीकार का आह्वान उस कार्य की पहचान कराता है जो परमपवित्र स्थान में मसीह के साथ संयुक्त रूप से सम्पन्न किया जाता है, और जिसका प्रतिनिधित्व “मारेह” दर्शन द्वारा किया गया है।
The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.
قوله ما يسمى بـ«الفهم الفكري» للإسلام الخاص بالويل الثالث تمثّله رؤية «chazon»، وكلاهما مطلوب للذين سيُختمون. في سنة 1863، اختارت الأدفنتية اللاودكية أن تعيد بناء أريحا، وتركت عملها في ترميم أورشليم. وأريحا رمزٌ للغنى والترف، كما يمثّله أيضًا عمى لاودكية.
“One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.
“May isa sa pinakamatitibay na tanggulan sa lupain—ang malaki at mayamang lungsod ng Jerico—ay nasa harapan lamang nila, at hindi kalayuan sa kanilang kampo sa Gilgal. Nasa hangganan ng isang matabang kapatagan na sagana sa mayayaman at sari-saring bunga ng mga tropiko, ang mga palasyo at mga templo nito, na tahanan ng luho at bisyo, ang mapagmalaking lungsod na ito, sa likod ng matitibay nitong muog, ay humahamon sa Dios ng Israel. Ang Jerico ay isa sa mga pangunahing sentro ng pagsamba sa mga diyus-diyosan, na lalo nang nakatalaga kay Astarot, ang diyosa ng buwan. Dito nakasentro ang lahat ng pinakamasama at pinakanakabababang-asal sa relihiyon ng mga Cananeo. Ang bayan ng Israel, na sariwa pa sa kanilang isipan ang kakila-kilabot na bunga ng kanilang kasalanan sa Beth-peor, ay makakatingin sa paganong lungsod na ito nang may pagkasuklam at pagkasindak lamang.” Patriarchs and Prophets, 487.
The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.
བཟོ་བ་པོ་རྣམས་ཀྱིས་1863 ལོར་རི་ཁོ་བསྐྱར་བཟོ་བྱེད་སྐབས་ཕར་བཞག་པའི་“རྡོ” ནི། མཐའ་མའི་ཉིན་མོར “བདེན་པ” (ནོར་བུ) ལ་གྱུར་བའི་“ལན་བདུན” དེ་ཡིན་ལ། དེ་ནི “ཟུར་མདོའི་མགོ” ལ་འགྱུར་བ་ཡིན། གང་ལགས་ཞེ་ན། དེ་ནི་མི་ལེ་རའི་ཚོགས་འགུལ་ནང་གི་ཨེཌ་ཝེན་ཊིསམ་གྱི་འགོ་བཙུགས་པ་དང་། མི་གྲངས་འབུམ་བཞི་བཅུ་ཞེ་བཞིའི་ཚོགས་འགུལ་ནང་གི་ཨེཌ་ཝེན་ཊིསམ་གྱི་མཇུག་མཐར་མཐུད་པའི་བདེན་པ་དེ་ཡིན་པས་སོ། ནོར་བུ་དེ། སྟེ་“ལན་བདུན” ཞེས་པ་དེ་ཉིད་ཀྱང་ “གཙོ་བོས་མཛད་པའི་ཉིན་མོ” ཡིན་ལ། དེ་ནི་ཁིརསི་ཏོས་རང་ཉིད་ཡིན། ཁོང་ནི་བཀའ་ཡིན་པས་དང་། ཁོང་ནི་“བདེན་པ” ཡང་ཡིན་ནོ། ཨིས་ལམ་གྱི་སྐོར་ནི་སྔོན་གྱི་འདེམས་མི་དང་གསར་པའི་འདེམས་མི་གཉིས་ཀའི་དག་སྦྱོང་འབྱུང་བར་བྱེད་པའི་བརྗོད་གཞི་ཡིན་ལ། དག་སྦྱོང་གཉིས་ལྡན་དེ་ནི་2001 ལོའི་ཟླ་9 ཚེས་11 ཉིན། “ཤར་ཕྱོགས་ཀྱི་རླུང་” གི་ཉིན་མོར་འགོ་བཙུགས་སོ། ཉིན་དེར་སོ་ལྟ་པ་རྣམས་ཀྱིས། ཁོང་གིས་རྒུན་ཚལ་གྱི་དཔེ་གཏམ་གསུངས་པའི་ཚེ། ཁིརསི་ཏོས་གསུངས་པའི་གླུ་དེ་ཉིད་གླུར་ལེན་དགོས་པ་ཡིན། མི་གྲངས་འབུམ་བཞི་བཅུ་ཞེ་བཞི་ཡིས་མོ་ཤེའི་གླུ་(“ལན་བདུན”) དང་། ལུ་གུའི་གླུ་གཉིས་ལེན་ནོ།
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Puis je vis comme une mer de verre mêlée de feu ; et ceux qui avaient remporté la victoire sur la bête, sur son image, sur sa marque, et sur le nombre de son nom, se tenaient sur la mer de verre, ayant les harpes de Dieu. Et ils chantaient le cantique de Moïse, serviteur de Dieu, et le cantique de l’Agneau, en disant : Grandes et merveilleuses sont tes œuvres, Seigneur Dieu Tout-Puissant ; justes et véritables sont tes voies, ô Roi des saints. Apocalypse 15:2, 3.
The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.
“An Kordero” amo hi Cristo nga ginpatay, ngan hiya ginpatay ha butnga han duha ka yukot lima ka gatos ngan baynte ka adlaw, salit iginhihikot hini nga usa an paghalad han Iya kinabuhi ngan dugo (diin Iya ginpamatud-an an tugon), upod an “pakig-away tungod han Iya tugon” ni Moises, ha Levitico baynte-sais. An awit ni Moises ngan han Kordero amo an awit han chazon han matagnaon nga kasaysayan ngan an awit han mareh han Iya “pagpakita.” Amo ini an awit han usa nga intelektuwal ngan espirituwal nga pagsabot sugad han iginrirepresentar han duha nga mga bisyon ha Daniel kapitulo otso. Amo ini an awit han usa nga katawohan han tugon nga ginpapanhukman ngan ginlalampasan, samtang pinipili an usa nga bag-o nga pinili nga katawohan. An proseso han pagpili, ngan sanglit an awit, nagtitikang han Septyembre 11, 2001.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
Wa ta sa wa taqea pasu Jacob; Israel yasiota bucu ka tabadola, ka vakasinaita na mata ni vuravura e na vua. Sa dua li na nona mokuti koya me vaka na nona mokuta o ira era a mokuti koya? se sa vakamatei li ko koya me vaka na nodra vakamatei ko ira era sa vakamatei mai vua? E na ivakatagedegede, ni sa tubu cake, ko na veivakatulewataki vata kei koya: sa tarova na nona cagi kaukauwa e na siga ni cagi ni tokalau. O koya oqo sa na vakasavasavataki kina na caka cala i Jacob; ia oqo ga na vua taucoko ni kena kautani tani na nona i valavala ca; ni sa cakava na vatu kece ni cabocabo-ni-soro me vaka na vatu vulavula era sa qaqi me wase rua, na veikau tabu kei na matakau ena sega ni tu cake. Ia na koro vakabai ena lala, kei na tikotiko ena biu ka laivi me vaka na lekutu: e kea ena kana kina na luvenibulumakau, ka koto sobu kina, ka kania na kena tabana. Ni sa malai na kena taba ni kau, era na musuka tani: era na lako mai na yalewa, ka vakama; ni ra sa tamata sega ni kila ka: o koya gona ko koya ka bulia era na sega ni lomani ira, ka ko koya ka vakatubura era na sega ni vakaraitaka vei ira na loloma soli wale. Ia ena yaco e na siga ko ya, ni na yavita tani na Turaga mai na tobu ni uciwai me yaco sara ki na uciwai lailai ni Ijipita, ia dou na soqoni vakayadua, oi kemudou na luve i Israel. Ia ena yaco e na siga ko ya, ni na uvuci na davui levu, ka ra na lako mai ko ira era sa voleka ni rusa e na vanua ko Asiria, kei ira na vakatalai tani e na vanua ko Ijipita, ka ra na sokalou vua na Turaga e na ulunivanua tabu mai Jerusalemi. Aisea 27:6–13.
Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”
اس آیات کو درست طور پر سمجھا جائے تو یہ 11 ستمبر 2001 سے لے کر جلد آنے والے اتوار کے قانون تک کی نشان دہی کرتی ہیں۔ آیت چھ پوری تاریخ کی نشان دہی کرتی ہے، کیونکہ وہ اُس پودے کے آغاز کو بیان کرتی ہے جو جڑ پکڑتا ہے، پھر پھولتا اور کلیاں لاتا ہے، اور آخرکار زمین کو پھل سے بھر دیتا ہے۔ وہ پھل جو زمین کو بھر دیتا ہے، “گھنٹے” کے دوران ایسا کرتا ہے، اور یہی اتوار کے قانون کا بحران ہے۔ جب مسیح اُس وقت اپنے پھل کو اپنے کھتے میں جمع کر رہا ہوتا ہے، تو وہ بابل پر عدالت بھی لا رہا ہوتا ہے۔ وہ عدالت جو اُس زمانے میں واقع ہوتی ہے جب زمین پھل سے بھر دی جاتی ہے، آیت سات میں ظاہر کی گئی ہے، جہاں یہ دو سوال پوچھے جاتے ہیں: “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”
Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.
Puis, au verset huit, l’aspersion de la pluie de l’arrière-saison est signalée par l’expression : « Avec mesure. » Ce qui fait germer les plantes, c’est la pluie ; et lorsque le commencement de la pluie de l’arrière-saison est marqué, il l’est comme commençant « avec mesure, quand elle pousse ». Lorsque la pluie de l’arrière-saison commence, elle est répandue « avec mesure », car elle n’est pas répandue sans mesure si la moisson est un mélange de vrai et de faux.
“Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Ҳар бир чиндан ҳам имонга келтирилган жон, бошқаларни адашиш зулматидан Исо Масиҳнинг солиҳлигининг ажойиб нурига олиб келишни жуда қаттиқ истайди. Бутун ер юзини Унинг улуғворлиги билан ёритадиган Худо Руҳининг улуғ тўкилиниши, бизда тажриба орқали Худо билан ҳамкор меҳнаткашлар бўлиш нимани англатишини биладиган маърифатли халқ бўлмагунча, келмайди. Биз Масиҳ хизматига тўла ва бутун қалбдан бағишланишга эга бўлганимизда, Худо буни Ўз Руҳини ўлчовсиз тўкиб тан олади; лекин жамоатнинг энг катта қисми Худо билан ҳамкор меҳнат қилмаётган экан, бу содир бўлмайди. Худо Ўз Руҳини тўка олмайди, агар худбинлик ва нафсни қондириш шунчалик очиқ-ойдин намоён бўлса; агар шундай руҳ ҳукмрон бўлсаки, уни сўз билан ифода этилса, Қобилнинг ўша жавобини билдирар эди, — «Мен биродаримнинг посбониманми?» Агар бу замон учун ҳақиқат, агар ҳар томонда зичлашиб бораётган, ҳамма нарсанинг охири яқинлашиб қолганига гувоҳлик бераётган аломатлар, ҳақиқатни биламиз деб эътироф қилувчиларнинг ухлаб ётган ғайратини уйғотиш учун етарли бўлмаса, у ҳолда порлаб турган нурга мутаносиб зулмат бу жонларни босиб олади. Улар ўз бепарволиклари учун охирги ҳисоб-китобнинг буюк кунида Худога тақдим эта оладиган узрнинг ҳатто бир кўринишига ҳам эга эмаслар. Нега улар Худо каломининг муқаддас ҳақиқати нури ичида яшамаганлари, юрмаганлари ва меҳнат қилмаганлари, ва шу тариқа ўз хулқ-атворлари, ҳамдардликлари ва ғайратлари орқали гуноҳ зулматига ботган дунёга Инжил қудрати ва ҳақиқати инкор этиб бўлмаслигини намоён қилмаганлари ҳақида келтирарли ҳеч қандай сабаб бўлмайди.” Review and Herald, July 21, 1896.
Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”
Herrnhuter White kenna hetta ørindið sum tann løtan, tá eingilin í Opinberingini stígur niður, tí hon sigur: „hin mikla úthelling av Anda Guðs, sum lýsir alla jørðina við dýrd hansara.“ Í einum øðrum ørindi, sum vit ofta hava víst til í hesum greinum, staðfesti hon, at tá „hinir stóru bygningarnir í New York“ „verða kastaðir niður“, „skal Opinberingin kapittul 18, ørindi 1 til 3 verða fullgjørd.“
We will continue these thoughts in the next article.
Nous poursuivrons ces réflexions dans le prochain article.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.
“Mi yina fo nnwom mma me dɔfo a ɔfa ne bobeturo ho. Me dɔfo wɔ bobeturo bi wɔ koko a ɛsow aba yiye so; na ɔde ban twaa ho, na oyiyii abo fii mu, na ɔde bobe paara dua guaa mu, na osii aban wɔ ne mfinimfini, na ɔyɛɛ nsakyi-amoa nso wɔ mu; na ɔhwɛe sɛ ɛbɛsow bobe, nanso ɛsowee wuram bobe. Afei, O Yerusalemfo ne Yuda mmarima, mesrɛ mo, mummu me ne me bobeturo no ntam atɛn. Dɛn bio na anka wobetumi ayɛ ama me bobeturo a mennyɛɛ wɔ mu? Adɛn nti na, bere a mehwɛe sɛ ɛbɛsow bobe no, ɛsowee wuram bobe? Na afei, momma mentell mo nea mɛyɛ me bobeturo no: Meyi n’aban no afi hɔ, na wobedi no; na mɛbubu n’afasu no agu, na wɔatiatia so: Na mɛma ada mpan; wɔrenntwa no, na wɔrenntu fam no; na nsɔe ne nkyɛkyɛ bɛfifi; bio, mɛhyɛ omununkum no sɛ ɛnntɔ osu ngu so. Na AWURADE asafo no bobeturo ne Israel fi, na Yuda mmarima ne ne dua a n’ani gye ho; na ɔhwɛe atɛntenenee, na hwɛ, nhyɛso; trenee, na hwɛ, sufrɛ.” Yesaia 5:1–7.