As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?
E sa tuuina mai e Isaia le feʻau o loo faatusaina e tausaga e onosefulu ma le lima (mataupu fitu, fuaiupu valu) i le ta’ita’i amioleaga o Ierusalema, na ia faia ai lea mea i tafatafa o le “fanua o le tagata faamamā ie” ma le “i’uga o le alavai o le vaita’ele i luga,” i le tausaga 742 TLM. O le 742 TLM e faatusa i le 1863, auā e masani ona faaalia e Iesu le i’uga e ala i le amataga. O le fouvalega o le 1863, i lona faasologa, e faatusa i le tulafono o le Aso Sa i le Iunaite Setete, auā e masani ona faaalia e Iesu le i’uga o se mea e ala i le amataga o se mea. O le 1863 o le amataga lea o le ekalesia Adventist Laotisea ua lesitalaina faaletulafono, ma ua tuua lenā ekalesia e faatafunaina i le “mafui‘e tele” o le tulafono o le Aso Sa. E faapefea ona mafai e se faalapotopotoga ua pulea faaletulafono e le Malo (ae lē o le isi itu, o le Ekalesia e pulea le Malo), ona faaauau pea ona tausia le Sapati o le aso fitu, i le taimi lava lea ua faasāina faaletulafono e lenā lava malo le tapuaʻi i le aso fitu?
At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.
No começo e no fim do ministério de Cristo, Ele purificou o templo. Na primeira purificação do templo, Cristo identificou que os líderes haviam feito da “casa de seu Pai” um covil de ladrões; mas, na última purificação do templo, Ele declarou que “a sua casa” lhes era deixada deserta. O antigo Israel ilustra o Israel moderno. Ele erigiu e purificou o templo milerita no início do adventismo, mas, na purificação final, a purificação dos cento e quarenta e quatro mil, o adventismo laodiceano é vomitado de Sua boca, e “a sua casa” então é deixada deserta.
Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.
Esaïe se trouve près du champ du foulon lorsqu’il se présente devant le roi Achaz. Le champ du foulon représente la purification accomplie par le Messager de l’Alliance qui vient soudain à Son temple et purifie les fils de Lévi comme avec la « lessive des foulons ». Cette purification fut accomplie au commencement de l’adventisme, et elle s’accomplit de nouveau à la fin.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Voyez, j’enverrai mon messager, et il préparera le chemin devant moi; et soudain entrera dans son temple le Seigneur que vous cherchez, le messager de l’alliance que vous désirez: voici, il vient, dit l’Éternel des armées. Mais qui pourra soutenir le jour de sa venue? et qui subsistera lorsqu’il paraîtra? Car il est comme le feu du fondeur, et comme la potasse des foulons. Il s’assiéra comme celui qui fond et purifie l’argent; il purifiera les fils de Lévi, et les épurera comme l’or et l’argent, afin qu’ils présentent à l’Éternel des offrandes avec justice. Alors l’offrande de Juda et de Jérusalem sera agréable à l’Éternel, comme aux anciens jours, comme aux années d’autrefois. Malachie 3:1–4.
Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.
ईशायाह अहाज़ से भेंट करता है, अपने पुत्र के चिन्ह के साथ, जिसका नाम इस बात का प्रतीक है कि अंतिम दिनों में “एक शेष बचे हुए लोग लौट आएँगे।” शेषजन वे हैं जो “लौटते हैं।” ईशायाह दुष्ट राजा अहाज़ से मन्दिर के शुद्धीकरण के इतिहास के दौरान भेंट करता है, जो मिलेराइट इतिहास में 1844 में आरम्भ हुआ, और 1863 में आज्ञा-उल्लंघन के कारण उसका समापन हुआ। अंतिम दिनों में यह शुद्धीकरण एक लाख चवालीस हज़ार की मुहरबंदी के इतिहास का द्योतक है। यदि मिलेराइटों ने 1844 के पश्चात् परमेश्वर की उद्घाटित व्यवस्थाओं का अनुसरण किया होता, तो वे कार्य को पूर्ण कर चुके होते।
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Kui adventistid oleksid pärast suurt pettumust 1844. aastal oma usust kindlalt kinni hoidnud ja üksmeelselt edasi läinud Jumala avanevas juhtimises, võttes vastu kolmanda ingli kuulutuse ning kuulutades seda Püha Vaimu väes maailmale, oleksid nad näinud Jumala päästet, Issand oleks nende jõupingutustega vägevasti toiminud, töö oleks lõpetatud ning Kristus oleks juba ammu tulnud võtma oma rahvast vastu nende tasu saamiseks. Kuid kahtluse ja ebakindluse ajajärgul, mis järgnes pettumusele, loobusid paljud adventusklikud oma usust.... Nõnda sai töö takistatud ja maailm jäeti pimedusse. Kui kogu adventrahvas oleks ühinenud Jumala käskudele ja Jeesuse usule, kui palju teistsugune oleks olnud meie ajalugu!” Evangelism, 695.
The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.
Um fato de não “prosseguirem unidos na providência de Deus que então se abria” levou-os a uma condição laodiceana por volta de 1856, e a rebelião subsequente de 1863 assinalou o início da peregrinação no deserto, a qual fora ilustrada pelo antigo Israel quando este falhou em sua décima e última prova e foi então condenado a morrer no deserto ao longo dos quarenta anos seguintes.
Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.
Le fils d’Ésaïe fournit la promesse qu’au moment de la purification finale du temple des derniers jours, « un reste reviendra ». Leur « retour » est illustré par Jérémie, à qui il fut promis que s’il « revenait », il deviendrait le guetteur de Dieu. Les cent quarante-quatre mille sont ceux qui sont revenus d’une déception.
Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.
Les cent quarante-quatre mille ont connu une déception et ont attendu leur Seigneur. Ils ont été représentés, dans l’histoire millérite, par les vierges sages; et, tant dans l’histoire du commencement que dans celle de la fin, deux bâtons sont réunis en une seule nation, lors de l’effusion du Saint-Esprit au temps du Cri de Minuit.
Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.
Roi méchant, Achaz représente la direction de Juda qui aura entendu le message, mais qui rejette le message présenté par Ésaïe, et ce faisant ils « trébucheront, tomberont, seront brisés, enlacés dans le piège et pris ». Ce sont ceux qui « consultent ceux qui ont des esprits familiers, et les magiciens qui chuchotent et qui murmurent », représentant l’expérience du spiritisme à laquelle ils succombent en recevant la puissante séduction de 2 Thessaloniciens. Le rejet, par Achaz, du message d’Ésaïe en 742 av. J.-C. correspond à 1863, lorsque le message de Miller fut rejeté. Ésaïe est une figure typologique de Miller, et le message tant d’Ésaïe que de Miller était fondé sur les « sept temps », qui trouvent leur point d’ancrage au verset huit d’Ésaïe, chapitre sept. Le fils de Miller (le fils d’Ésaïe) représente le mouvement d’Élie qui vient dans les derniers jours.
The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.
Okulanga kwa Ahazi olw’okugaanibwa kwe kwali kuliko n’okulagula nti alisingibwa kabaka ow’obukiikakkono, oyo mu nnaku ez’enkomerero ye bumu obw’emirundi esatu obwa Rooma eya leero, efugibwa Obwapapa.
The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.
Ἀπεκρίθη δέ μοι Κύριος ἔτι λέγων· Ἐπειδὴ ὁ λαὸς οὗτος ἀπώσατο τὸ ὕδωρ τοῦ Σιλωὰμ τὸ πορευόμενον ἠρέμως, καὶ χαίρει ἐπὶ Ραασσὼν καὶ τῷ υἱῷ Ρομελίου, διὰ τοῦτο ἰδοὺ ὁ Κύριος ἀνάγει ἐπ’ αὐτοὺς τὸ ὕδωρ τοῦ ποταμοῦ, ἰσχυρὸν καὶ πολὺ, τὸν βασιλέα Ἀσσυρίων καὶ πᾶσαν τὴν δόξαν αὐτοῦ· καὶ ἀναβήσεται ἐπὶ πάσας τὰς φάραγγας αὐτοῦ, καὶ πορεύσεται ἐπὶ πάντα τὰ τείχη αὐτοῦ· καὶ ἀφελεῖται ἐκ τῆς Ἰουδαίας ἄνθρωπος δυνατὸς καὶ ὁ δυνάμενος ἀνακύψαι τὴν κεφαλήν, καὶ ἔσται ἡ παρεμβολὴ αὐτοῦ ὥστε πληρῶσαι τὸ πλάτος τῆς χώρας σου, μεθ’ ἡμῶν ὁ Θεός. Ἠσαΐας 8:5–8.
Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.
Êsaias encontrou-se com o ímpio rei Acaz na extremidade do aqueduto do tanque superior, e, embora haja incerteza entre os historiadores bíblicos e os arqueólogos quanto a saber se o tanque superior era o mesmo tanque que o tanque de Siloé no tempo de Cristo, o contexto da profecia de Êsaias remove toda dúvida, pois Êsaias identifica que o rei do norte havia de vir sobre Acaz, porque este rejeitara as águas de Siloé, que correm brandamente. “Siloé” é o nome do Antigo Testamento para “Siloam” no Novo Testamento.
It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.
Ɗum no e ndiyam Siloam Yesu yamni neɗɗo mo wumii gite, e laamiiɗo mo halluɗo Aahaz ina nder ɗum waɗii ko hokkondiri e ardiiɓe Laodikiya ɓe wumɓe, ɗiɗi e 1863, e nde dokkal Alahade garoyngal ɓe nganyi yamtaaki. “Shiloah” e “Siloam” ɗiɗi firi “lilaaɗo,” e habaru goo ko lilaa daga Baaba to Ɓiɗɗo, kanko maa hokki ɗum Jibriilu e maleyka’en ceniiɓe ngam ɓe njottina ɗum to Esaaya, mo waddani habaru ɗum ko “lilaa” daga dow kammu to ardiiɗo Laodikiya mo wumii gite.
The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.
Mfomiselo lowu humaka eka xihlovo xa le henhla, laha Esaya a humeseke rungula kona, wu yimela ndhawu leyi mpfula ya Moya lowo Kwetsima yi hundziseriwaka eka vanhu va Xikwembu, hilaha swi tlhela swi yimeleriwa hakona hi tiphayiphi ta nsuku ta xivono xa Zakariya, kumbe hi leri ra norho wa Yakobo.
“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.’
« Ce que Dieu a préparé pour nous est représenté dans Zacharie, chapitres 3 et 4, et 4:12–14 : “Et je pris de nouveau la parole et 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 qu’ils sont ? Et je dis : Non, mon seigneur. Alors il dit : Ce sont les deux oints qui se tiennent auprès du 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.
“እግዚአብሔር በሀብት ሁሉ የተሞላ ነው። በእርሱ ዘንድ የአቅርቦት እጥረት የለም። ጨለማ ጥላዎች በዙሪያችን የሚሰበሰቡት በእምነታችን እጥረት፣ በምድራዊነታችን፣ በቀላል ንግግራችን፣ በአለመታመናችንም ምክንያት ነው፤ ይህም በንግግራችን ውስጥ የሚገለጥ ነው። ክርስቶስ ፈጽሞ ውብ የሆነውና ከአሥር ሺህ መካከል ዋናው እንደሆነ በቃልም ሆነ በባሕርይ አይገለጥም። ነፍስ ራሷን ወደ ከንቱነት ለማንሣት ስትረካ፣ የጌታ መንፈስ ለእርሷ ጥቂት ብቻ ሊያደርግ ይችላል። አጭር የሆነ እይታችን ጥላውን ብቻ ያያል፣ ከዚያ በላይ ያለውን ክብር ግን ማየት አይችልም። መላእክት አራቱን ነፋሳት እየያዙ ነው፤ እነዚህም ተፈትቶ ለመውጣትና በየመንገዱ ጥፋትንና ሞትን እየተሸከመ በምድር ሁሉ ፊት ላይ ለመሮጥ የሚሻ ቁጡ ፈረስ እንደሚወክል ነው።”
“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, 216, 217.
“Je, tulale kwenye ukingo wenyewe wa ulimwengu wa milele? Je, tuwe wazito wa kufahamu na baridi na wafu? Laiti tungalikuwa makanisani mwetu na Roho na pumzi ya Mungu ikiwavuvia watu Wake, ili wapate kusimama kwa miguu yao na kuishi. Tunahitaji kuona kwamba njia ni nyembamba, na lango ni jembamba. Lakini tunapopita katika lango lile jembamba, upana wake hauna kikomo.” Manuscript Releases, juzuu ya 20, 216, 217.
The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.
„Златото масло“ са вестите на Божия Дух, които слизат от горния съд чрез проводника, който представлява двете златни тръби — двамата свидетели, Библията и Духът на пророчеството, или Старият и Новият завет, или законът и пророците, или Мойсей и Илия.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Les oints qui se tiennent auprès du Seigneur de toute la terre occupent la position jadis donnée à Satan comme chérubin protecteur. Par les êtres saints qui entourent son trône, le Seigneur maintient une communication constante avec les habitants de la terre. L’huile d’or représente la grâce par laquelle Dieu alimente continuellement les lampes des croyants, afin qu’elles ne vacillent pas et ne s’éteignent pas. Si cette huile sainte n’était pas déversée du ciel dans les messages de l’Esprit de Dieu, les puissances du mal exerceraient un contrôle absolu sur les hommes.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“A Chúa bị xúc phạm khi chúng ta không tiếp nhận những sự truyền đạt mà Ngài gửi đến cho chúng ta. Như vậy, chúng ta từ chối dầu vàng mà Ngài muốn đổ vào linh hồn mình để rồi được truyền ra cho những người ở trong nơi tối tăm. Khi tiếng gọi vang lên: ‘Kìa, chàng rể đến; hãy ra đón người,’ những ai chưa nhận dầu thánh, chưa ấp ủ ân điển của Đấng Christ trong lòng mình, sẽ thấy, như các trinh nữ dại, rằng họ không sẵn sàng để gặp Chúa mình. Tự nơi chính mình, họ không có quyền năng để có được dầu ấy, và đời sống họ bị tan vỡ. Nhưng nếu chúng ta cầu xin Đức Thánh Linh của Đức Chúa Trời, nếu chúng ta nài xin như Môi-se đã làm: ‘Xin cho tôi xem sự vinh hiển của Ngài,’ thì tình yêu thương của Đức Chúa Trời sẽ được đổ đầy trong lòng chúng ta. Qua những ống vàng, dầu vàng sẽ được truyền cho chúng ta. ‘Ấy chẳng phải bởi quyền thế, cũng chẳng phải bởi năng lực, bèn là bởi Thần Ta, Đức Giê-hô-va vạn quân phán vậy.’ Khi tiếp nhận những tia sáng rực rỡ của Mặt Trời Công Bình, con cái Đức Chúa Trời chiếu sáng như những ngọn đèn trong thế gian.” Review and Herald, July 20, 1897.
The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.
Ahasa nni a ɔpowee no ne Ɔdasuakye Su Frɛ no nkra, a anka ɛbɛkɔɔ awiei wɔ Kristo mma a ɔbɛsan aba no mu, sɛ Laodikea akannifo no anka wɔagye nkra a wɔde “somaa” wɔn wɔ 1856 no ama Laodikea no atom. Saa nkra no anka afei atrɛw ayɛ osu frɛ kɛse, na Onyankopɔn nkurɔfo no anka wɔawie adwuma no na wɔatra asomdwoe mu. Nanso mmom, wɔsan kɔɔ fei a wɔayi wɔn afi mu no ho.
Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.
以賽亞與亞哈斯被描繪為正處於漂布田的潔淨過程之中；此潔淨乃由《瑪拉基書》第三章中之立約的使者所成就。他們在象徵上被安置於撒迦利亞異象中那「油」（即一篇信息）正被傾倒之處；並且，在末後的日子裡，以賽亞對亞哈斯的信息，就是第三樣災禍之伊斯蘭的信息；就是七雷隱藏歷史的信息；就是那第八位出於那七位的信息；就是葡萄園的信息；就是「真理」的信息；這一切都是耶穌基督啟示錄的要素，而這啟示在末後的日子裡產生了那由漂布田所表徵的潔淨。
It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.
Waxa ay ahayd welina tahay farriinta “toddobada wakhti” sidoo kale, taas oo ka beddelata dhagaxii aasaaska ee Miller una beddelata madaxa geeska, waayo waxay ahayd runta ugu horraysay, sidaas darteedna waa inay noqotaa runta ugu dambaysa. 1863 waxay calaamadisay dhammaadka hab isdaahirin ah oo bilaabmay markii malaa’igta saddexaad timid Oktoobar 22, 1844, ugu dambayntiina gaadhay iftiinka “toddobada wakhti” sannadkii 1856. Sannadkii 1844 iftiinka labaatanka iyo saddexda boqol ee sannadood wuxuu calaamadeeyey bilow horseeday dhammaadkii lagu calaamadeeyey laba kun shan boqol iyo labaatan sannadood. Habase yeeshee, indho-la’aanta La’odikiya ee bilowga iyo dhammaadka labadaba waxay diiddaa inay aragto xidhiidhka ka dhexeeya labada waxyood. 1863 waxay ka dhigan tahay gunaanadka hab isdaahirin ah oo had iyo goor dhaca marka farriin shaabbadda laga qaado, farriinta malaa’igta saddexaadna shaabbadda ayaa laga qaaday Oktoobar 22, 1844.
The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.
Nuurti malagga saddexaad oo la furay sannadkii 1844 ma ahayn nuur keli ah; waxay ahayd waxa Walaashii White ku tilmaamay “nuurka horumaraya ee malagga saddexaad.” Nuurka horumaraya ee malagga saddexaad wuxuu bilaabmay 1844, wuxuuna sii socdaa inuu hore u socdo ilaa albaabka naxariistu xidhmo; hase yeeshee markii uu markii ugu horraysay yimid, iyo marka uu ugu dambayntii dhammaado, waxaa jira wakhti imtixaan oo gaar ah oo la xidhiidha malagga saddexaad. Wakhtiyadaas imtixaanka ah, bilowga iyo dhammaadka, waxay sidoo kale matalaan hab imtixaan oo Daanyeel ku tilmaamay “korodhka aqoonta,” kaas oo isaguna ah nuurka horumaraya ee malagga saddexaad.
The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.
Ang proseso ng pagsubok sa pasimula ay nagsimula noong 1844, at ang sumusulong na liwanag ay lumago sa kaalaman hanggang sa marating nito ang wakas noong 1856. Ang liwanag sa pasimula at ang liwanag sa wakas ng panahon ng pagsubok ay ang dalawang pangitain ng Daniel kabanata walo, talata labintatlo at labinapat, na kumakatawan sa pundasyon at sa pangunahing haligi ng Adventismo.
The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.
فرشتۂ اوّل کی آزمائش کی مدت 11 اگست 1840 کو شروع ہوئی اور 19 اپریل 1844 کو پہلی مایوسی پر اختتام پذیر ہوئی۔ پھر فرشتۂ دوم کی آزمائش کی مدت شروع ہوئی اور 22 اکتوبر 1844 تک جاری رہی۔ اس موقع پر فرشتۂ سوم آیا، اور فرشتۂ سوم کی آزمائش کی مدت اُس وقت تک جاری رہی جب تک لااودیکیہ کے ایڈونٹ ازم نے 1863 میں تیسرے فرشتے کی روشنی کو رد نہ کر دیا۔
The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.
Dönen ingil derdjang perioden von tredje engel för milleritisk adventism hadde en begynning og en ending, og begynningen og ending må representere det samme, for Jesus illustrerer alltid enden av en ting med begynningen av en ting. Åpningen av det fremadskridende lys fra den tredje engel var lyset om tilsynekomsten (den «mareh»-visjon), i vers fjorten i kapittel åtte av Daniel. Endingen av det fremadskridende lys fra den tredje engel var lyset om nedtrampingen av helligdommen og hæren (den «chazon»-visjon), i vers tretten. De to visjoner er profetisk sammenvevd.
Then shalt thou cause the trumpet of the jubilee 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 25:9.
Ngươi phải truyền cho kèn của năm hân hỉ vang lên vào ngày mồng mười tháng thứ bảy; trong ngày lễ chuộc tội, các ngươi phải làm cho tiếng kèn vang dội khắp xứ mình. Lê-vi Ký 25:9.
The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.
La trompeta que debía sonar en el Día de la Expiación, que fue el 22 de octubre de 1844, era la trompeta del Jubileo, la cual representa el ciclo sagrado de siete años, que suma dos mil quinientos veinte días. El Señor tenía el propósito de conducir al antiguo Israel directamente a la Tierra Prometida, pero su rebelión impidió que eso sucediera. El Señor tenía el propósito de conducir al Israel moderno directamente a la Tierra Prometida, pero la rebelión impidió que eso sucediera. Si el Israel moderno hubiera sido obediente a la luz progresiva del tercer ángel, habría amonestado al mundo y el Señor habría regresado hace más de cien años.
In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.
Afin que cela puisse se produire, le Seigneur aurait dû opérer une transformation parmi les millérites, et cette transformation est désignée dans les Écritures comme le mystère de Dieu. Si l’adventisme avait suivi la lumière croissante du troisième ange, alors la trompette du Jubilé aurait retenti sans interruption jusqu’à la fin, car c’est aux jours où sonne la septième trompette que le mystère de Dieu s’accomplit. Dans Apocalypse 10, cette trompette, qui est la trompette du Jubilé, et aussi la trompette du troisième malheur, commença à sonner le 22 octobre 1844.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
Ek het die engel wat ek op die see en op die aarde sien staan het, sy hand na die hemel sien ophef, en hy het gesweer by Hom wat tot in alle ewigheid leef, wat die hemel geskape het en die dinge wat daarin is, en die aarde en die dinge wat daarop is, en die see en die dinge wat daarin is, dat daar geen tyd meer sou wees nie; maar in die dae van die stem van die sewende engel, wanneer hy op die punt staan om te blaas, sou die verborgenheid van God voleindig word, soos Hy dit aan sy diensknegte, die profete, verkondig het. Openbaring 10:5–7.
The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.
Le processus de purification éprouvante qui commença le 22 octobre 1844, lequel constituait la lumière progressive du troisième ange, débuta avec la lumière de Daniel, chapitre huit, verset quatorze, et s’acheva avec la lumière de Daniel, chapitre huit, verset treize. Il commença par la réponse du verset quatorze et se termina par la question du verset treize.
Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.
Ces dix-neuf années furent préfigurées par l’arrivée du message d’avertissement d’Ésaïe à Achaz, roi de Juda littéral, durant une guerre civile entre le nord et le sud. Ces dix-neuf années prirent fin lorsque le roi du nord emmena Israël en captivité. Ces dix-neuf années préfiguraient l’arrivée du troisième ange en 1844, jusqu’à la rébellion de 1863. La lumière progressive du troisième ange était représentée par le message d’Ésaïe.
The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.
Lwanga lo olwali lugenda lwagaanibwa ne luleetera entambula ya ba-Millerite okukoma, era mu kiseera ekyo eky’okukemebwa Entambula ya ba-Millerite ey’e Philadelphia n’eyingira mu Kkanisa y’e Laodikea. Emyaka ekkumi n’omwenda egyatandika mu 742 BC, n’emyaka ekkumi n’omwenda egyatandika mu 1844, gyombi gikiikirira enkola ey’okukemebwa n’okulongoosebwa mu nnaku ez’oluvannyuma, kwe kugamba, ekiseera eky’enkomerero eky’okukemebwa kw’omusana ogweyongera ogw’omumalayika ow’okusatu.
In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.
Dans ce processus final d’épreuve, le mystère de Dieu sera achevé. Les cent quarante-quatre mille sont ceux qui attendent, reviennent et sont scellés.
Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.
Rafya ubuhamya, ushire ikimenyetso ku mategeko mu bigishwa banjye. Nanjye nzategereza Uwiteka, uhisha mu maso he inzu ya Yakobo, kandi nzamwiringira. Dore, jyewe n’abana Uwiteka yampaye turi ibimenyetso n’ibitangaza muri Isirayeli, biturutse ku Uwiteka Nyiringabo, utuye ku musozi wa Siyoni. Yesaya 8:16–18.
The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.
Le temps d’épreuve final de la lumière croissante du troisième ange dans les derniers jours commença là même où avait commencé la première période d’épreuve. Il commença lorsque Jésus leva la main vers le ciel et proclama « qu’il n’y aurait plus de temps ». Cette déclaration eut lieu le 22 octobre 1844, lorsque la septième trompette annonça le Jubilé à la conclusion du cycle sacré de sept. Le cycle de sept années, répété sept fois, était littéralement de quarante-neuf années, ou de deux mille cinq cent vingt jours.
1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.
1989 marque le « temps de la fin » dans le mouvement des cent quarante-quatre mille, et 1989 marque l’achèvement des cent vingt-six années qui commencèrent lors de la rébellion de 1863. Le mouvement des cent quarante-quatre mille commença au « temps de la fin », avec un symbole des « sept temps », car cent vingt-six est une dîme de mille deux cent soixante, qui à son tour est la moitié de deux mille cinq cent vingt.
Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.
Jésu máa nsochi anya njedebe nke otu ihe site na mmalite nke otu ihe, ma e ji ihe nnọchianya nke “oge asaa” kaa mmalite nke mmegharị nke ndị otu narị puku na iri anọ na anọ, dị nnọọ ka ọ dịkwa na njedebe nke mmegharị ahụ. Ụbọchị ndị a na-afụ opi nke mmụọ ozi nke asaa, mgbe ihe omimi nke Chineke ga-agwụcha, malitere na ngwụcha nke ụbọchị “atọ na ọkara” nke Mkpughe isi nke iri na otu. Opi nke Asaa, nke bụkwa Ahụhụ nke atọ, kpọrọ ụda ya nke abụọ n’ụbọchị Ọktoba 7, 2023, ma ihe omimi nke Chineke ugbu a na-agwụcha, dịka “o kwuputara ya nye ndị ohu ya ndị amụma.” E ji ihe nnọchianya nke “oge asaa” kaa njedebe nke mmegharị ahụ, dịka e si kwa otu ihe nnọchianya ahụ kaa mmalite nke otu mmegharị ahụ ahụ.
At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.
Timpul sfârșitului, în 1798, „șapte vremi” ale indignării lui Dumnezeu împotriva împărăției de nord s-au încheiat, iar la sfârșitul mișcării millerite, respingerea adevărurilor asociate cu „șapte vremi” a marcat răzvrătirea din 1863. Isus ilustrează întotdeauna sfârșitul unui lucru prin începutul unui lucru, iar mișcarea primului înger (milleriții) ilustrează mișcarea celui de-al treilea înger (cei o sută patruzeci și patru de mii). Ambele mișcări încep și se încheie cu „șapte vremi”. Aceste lucruri nu pot fi născocite.
We will continue this study in the next article.
Muna ci gaba da wannan bincike a talifi na gaba.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.
“Jene, kteří zastávají odpovědná postavení, nesmějí přijmout požitkářské a přepychové zásady světa, neboť si to nemohou dovolit; a i kdyby si to dovolit mohli, zásady podobné Kristu by to nedovolily. Je třeba poskytovat mnohé vyučování. ‘Koho naučí známosti? a komu dá porozuměti učení? Těm, kteří jsou odstaveni od mléka a odtrženi od prsou. Neboť příkaz musí býti na příkaz, příkaz na příkaz; řádek na řádek, řádek na řádek; zde maličko a tam maličko.’ Tak má být slovo Hospodinovo trpělivě předkládáno dětem a uchováváno před nimi rodiči, kteří věří slovu Božímu. ‘Neboť zadrhujícími rty a cizím jazykem bude mluviti k tomuto lidu. Jimž řekl: Toto jest odpočinutí, kde můžete dopřáti odpočinutí zemdlenému; a toto jest občerstvení: ale nechtěli slyšeti. Proto jim bylo slovo Hospodinovo: příkaz na příkaz, příkaz na příkaz; řádek na řádek, řádek na řádek; zde maličko a tam maličko; aby šli a padli nazpět a byli zlomeni a polapeni do léčky a zajati.’ Proč?—protože nedbali slova Hospodinova, které k nim přišlo.”
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
«ដូច្នេះ នេះមានន័យថា អ្នកទាំងឡាយដែលមិនបានទទួលការបង្រៀន ប៉ុន្តែបានថែរក្សាប្រាជ្ញារបស់ខ្លួនឯង ហើយបានជ្រើសរើសប្រព្រឹត្តិការរបស់ខ្លួនតាមគំនិតរបស់ខ្លួនឯង។ ព្រះអម្ចាស់ប្រទានការសាកល្បងនេះដល់ពួកគេ ដើម្បីឲ្យពួកគេនឹងទទួលយកទីតាំងរបស់ខ្លួនក្នុងការដើរតាមព្រះបន្ទូលព្រះអង្គ ឬបដិសេធ ហើយប្រព្រឹត្តិតាមគំនិតរបស់ខ្លួនឯង ហើយនៅពេលនោះ ព្រះអម្ចាស់នឹងទុកពួកគេទៅកាន់ផលវិបាកដ៏ប្រាកដនោះ។ នៅក្នុងគ្រប់មាគ៌ារបស់យើង នៅក្នុងគ្រប់ការបម្រើរបស់យើងចំពោះព្រះ ទ្រង់មានព្រះបន្ទូលមកកាន់យើងថា “ចូរប្រគល់ចិត្តរបស់អ្នកមកឲ្យយើងចុះ”។ គឺជាវិញ្ញាណដែលចុះចូល និងអាចបង្រៀនបាន ដែលព្រះជាម្ចាស់ទ្រង់សព្វព្រះទ័យ។ អ្វីដែលប្រទានសេចក្តីល្អឥតខ្ចោះដល់ការអធិស្ឋាន គឺជាការពិតដែលថា ការអធិស្ឋាននោះបានហូរចេញពីចិត្តដែលពេញដោយសេចក្តីស្រឡាញ់ និងការគោរពប្រតិបត្តិ។»
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
“Gudh kërkon disa gjëra prej popullit të Tij; nëse ata thonë: Unë nuk do ta dorëzoj zemrën time për ta bërë këtë gjë, Zoti i lë të ecin përpara në atë që e quajnë gjykim të urtë, por pa urtësi qiellore, derisa të përmbushet ky shkrim [Isaia 28:13]. Ju nuk duhet të thoni: Unë do ta ndjek udhëheqjen e Zotit deri në një pikë të caktuar që është në harmoni me gjykimin tim, e pastaj të mbaheni fort pas ideve tuaja, duke refuzuar të formoheni sipas shëmbëllesës së Zotit. Le të shtrohet pyetja: A është kjo vullneti i Zotit? jo: A është ky mendimi apo gjykimi i —–?” Dëshmi për Predikuesit, 419.