One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.
Зуун хорин зургаан жилийн дараа, 1863 оны тэрсэлтийн дараагаар, 1989 онд Даниел арван нэгдүгээр бүлгийн сүүлчийн зургаан ишлэл тамга тайлагдав. Тэр жил анх тайлагдсан мэдлэг нь ариун түүхийн шинэчлэлийн шугамуудыг танин мэдсэн явдал бөгөөд тэдгээр нь бүгд бие биеэ зэрэгцэн давхцдаг гэсэн илчлэл байв. Дараа нь 1992 онд сүүлчийн зургаан ишлэлийн гэрэл дэлгэрэгдэж эхлэв. Эдгээр үнэнүүдийн анхны олон нийтийн танилцуулгууд 1994 онд хийгдсэн бөгөөд сэдэв нь шинэчлэлийн шугамууд байв. 1996 онд The Time of the End нэртэй сэтгүүл хэвлэгдсэн бөгөөд энэ нь Даниел арван нэгдүгээр бүлгийн сүүлчийн зургаан ишлэлийг тодорхойлсон юм.
1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.
1996 fu l’anno in cui il messaggio fu formalizzato, il che costituisce un waymark che corre in parallelo con la formalizzazione del messaggio di William Miller nel 1831. Il messaggio di Miller era l’annuncio dell’apertura del giudizio, e gli ultimi sei versetti di Daniele undici erano l’annuncio della chiusura del giudizio. Il tema del messaggio di Miller era il tempo profetico quale è rivelato nella Bibbia. Il tema degli ultimi sei versetti di Daniele undici era la Roma moderna (il re del nord contraffatto). La metodologia rivelata a Miller furono le sue 14 Regole di Interpretazione Profetica. La metodologia rivelata nel 1989 fu il “line upon line” dei movimenti di riforma.
Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.
L’ouvrage de Miller comprenait l’établissement de la Parole de Dieu comme faisant autorité, en contraste avec les traditions et les coutumes papales qui avaient été en vigueur dans le monde pendant mille deux cent soixante ans. Pour cette raison, le message de Miller fut d’abord publié en 1831 (formalisant ainsi le message de Miller), exactement deux cent vingt ans après la production de la Bible du roi Jacques. L’œuvre de Future for America fut l’identification du rôle des États-Unis dans la guérison de la blessure mortelle de la papauté lors de la loi dominicale imminente. Pour cette raison, le magazine The Time of the End fut publié en 1996 (formalisant ainsi le message), exactement deux cent vingt ans après le commencement des États-Unis en 1776.
The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.
A zjednoczenie dwustu dwudziestu lat, które łączyły temat każdego ruchu reformacyjnego z historycznym punktem odniesienia, nie zostało rozpoznane aż do czasu długo po 11 września 2001 roku, albowiem dopiero gdy w tej dacie nadeszło trzecie biada, Pan poprowadził swój lud z powrotem na dawne ścieżki z Księgi Jeremiasza, rozdział szósty, wersety szesnasty i siedemnasty. Tam na nowo odkryto światło „siedmiu czasów”, a gdy to światło się rozwijało, stało się oczywiste, że dwieście dwadzieścia jest liczbą, która łączy Daniela 8, wersety trzynasty i czternasty. W wersecie trzynastym zostaje wskazane widzenie „chazon” proroczej historii, a w wersecie czternastym zostaje wskazane widzenie „mareh” „ukazania się”. Połączenie między tymi dwoma wersetami jest tym, czego Gabriel przyszedł nauczyć Daniela, a Daniel przedstawia lud Boży w dniach ostatecznych, który dochodzi do zrozumienia związku między tymi dwoma widzeniami.
Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.
Mboni ya vesi ya kumi na tatu yimemelanga “bipindi sambwadi” (myaka mafunda nkama zole na makumi zole), mpe mboni ya vesi ya kumi na yiya yimemelanga bilumbu mafunda zole na nkama tatu (myaka). “Bipindi sambwadi” yina yabetamaka na kimfumu ya sudi ya Yuda, yina yimemelaka Yuda, Yeruzalemi mpe esika ya santu, yantikaka na 677 BC, mpe myaka mafunda zole na nkama tatu yina yikebisaka kuvutudulu ya Yeruzalemi mpe esika ya santu yantikaka na 457 BC.
Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.
Twee honderd en twintig jaar verbind hierdie twee gesigte met mekaar, en die getal twee honderd en twintig is erken as ’n simbool van die verband tussen die vertrapping van die leër en die heiligdom deur die verwoestende magte van heidendom en pousdom, wat voorgestel word as ’n verstrooiing en die grimmigheid van God. Die twee honderd en twintig jaar het die gesig van die sataniese werk van die vertrapping van die heiligdom verbind met die gesig van die goddelike werk om dieselfde tempel te herstel. Die twee honderd en twintig jaar is daarom ’n simbool wat ’n heilige verband voorstel.
Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.
ঠিক যেমন ১৮৬৩ সালের বিদ্রোহে মিলারীয় আন্দোলনের সমাপ্তি ঘটেছিল, এবং তারপর একশত ছাব্বিশ বছর পরে তৃতীয় স্বর্গদূতের আন্দোলন উপস্থিত হয়েছিল, ফলে এই বিষয়টি জোর দিয়ে প্রকাশিত হয় যে “সাত কাল”-এর (একশত ছাব্বিশ) প্রতীকবাদের দ্বারা এই দুই আন্দোলন পরস্পরের সঙ্গে সংযুক্ত ছিল, তেমনি দুইশত বিশ বছর ১৮৩১ সালে বাইবেলের বার্তা সম্পর্কে মিলারের প্রতিষ্ঠাকর্মকে ১৬১১ সালে কিং জেমস বাইবেলের প্রকাশনার সঙ্গে যুক্ত করেছিল; অনুরূপভাবে, একই সময়কাল Future for America-কে আমেরিকার সূচনার সঙ্গে সংযুক্ত করেছিল, যখন তা আমেরিকার পরিসমাপ্তিকেও চিহ্নিত করেছিল।
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.
Cu ngày 22 tháng 10 năm 1844, Sứ Giả của Giao Ước bỗng nhiên ngự đến đền thờ mà Ngài đã dựng lên trong bốn mươi sáu năm, từ năm 1798, là lúc chấm dứt cơn thạnh nộ thứ nhất, cho đến năm 1844, là lúc chấm dứt cơn thạnh nộ cuối cùng. Sự ngự vào đền thờ của Ngài đã được đi trước bởi sự tuôn đổ của Đức Thánh Linh trong phong trào Tiếng Kêu Nửa Đêm, là điều đã được báo trước qua sự vào thành Giê-ru-sa-lem cách khải hoàn của Đấng Christ. Hai chứng nhân ấy xác lập rằng, khi phong trào Tiếng Kêu Nửa Đêm được lặp lại trong những ngày sau rốt, Đấng Christ sẽ đã dựng lên đền thờ của một trăm bốn mươi bốn nghìn người. Hai phong trào trong đó Tiếng Kêu Nửa Đêm của ẩn dụ mười trinh nữ được ứng nghiệm là song song với nhau.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
« Je suis souvent renvoyée à la parabole des dix vierges, dont cinq étaient sages et cinq insensées. Cette parabole s’est accomplie et s’accomplira jusque dans ses moindres détails, car elle s’applique d’une manière particulière à ce temps-ci et, à l’instar du message du troisième ange, elle s’est accomplie et continuera d’être la vérité présente jusqu’à la fin des temps. » Review and Herald, 19 août 1890.
The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.
L’histoire des millérites (le mouvement du premier ange) représente une manifestation croissante de la puissance de Dieu, qui commença lorsque le livre de Daniel fut descellé en 1798. Cette puissance s’accrut lorsque l’ange d’Apocalypse 10 descendit le 11 août 1840. Puis survint la première déception du 19 avril 1844, qui conduisit finalement à l’effusion du Saint-Esprit lors de la réunion de camp d’Exeter, à partir du 12 août 1844, et continua de se répandre comme un raz-de-marée sur le pays jusqu’au 22 octobre 1844.
The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.
L’histoire de Future for America (le mouvement du troisième ange) représente une manifestation croissante de la puissance de Dieu, qui a commencé lorsque le livre de Daniel fut descellé en 1989. Cette puissance s’accrut lorsque l’ange d’Apocalypse dix-huit descendit le 11 septembre 2001. Puis survint la première déception du 18 juillet 2020, laquelle conduira finalement à l’effusion du Saint-Esprit, qui continuera de se répandre comme un feu dévorant sur la terre jusqu’à ce que Michel se lève et que le temps de grâce de l’humanité prenne fin.
On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
در ۲۲ اکتبر ۱۸۴۴، چندین نبوت به انجام رسید، و بدینسان آشکار شد که در قانون یکشنبهایِ قریبالوقوع نیز چندین نبوت بار دیگر تحقق خواهد یافت. یکی از آن نبوتها، درنگِ رؤیا است، آنگونه که در باب دومِ حبقوق به تصویر کشیده شده است. باب دومِ حبقوق تجربهٔ هر دو حرکتِ فرشتهٔ اول و فرشتهٔ سوم را مشخص ساخت. هر دو حرکت با مناظرهای دربارهٔ روششناسیِ درستِ کتابمقدسی روبهرو میشوند؛ مناظرهای که میان نمایندگانِ آن حرکت و قومِ برگزیدهٔ پیشین، که در جریانِ این مناظره از آنان عبور میشود، به انجام میرسد.
The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.
Saƙon da masu tsaro na tarihin mala’ika na fari ya kamata su kāre shi ne tantance gaskiyoyi (lu’ulu’un Miller), waɗanda a ƙarshe aka wakilta a kan jadawalai biyu masu tsarki na 1843 da 1850. A cikin tafiyar muhawarar za a sami babban baƙin ciki wanda ya nuna rabuwa daga aji biyu masu gaba da juna, da kuma kira ga zurfafa keɓe kai ga masu aminci.
Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.
Ensuite, Habakuk met en évidence la distinction entre les deux classes impliquées dans le processus d’épreuve des vérités fondamentales. Ce processus d’épreuve, qui comprenait le débat entre les deux classes et qui prit fin dans le silence le 22 octobre 1844, s’acheva précisément là où s’acheva le chapitre deux d’Habakuk.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Mais l’Éternel est dans son saint temple : que toute la terre fasse silence devant lui. Habacuc 2:20.
The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.
Bwana aliingia ghafula katika hekalu Lake la Wamillerite, na ndipo dunia yote ilipaswa kunyamaza; maana Siku ya Upatanisho ya mfano halisi ilikuwa imefika, na hukumu ya wafu ilikuwa imeanza. Historia ya unabii ya Habakuki sura ya pili ilikoma tarehe 22 Oktoba, 1844, na Yesu daima hutambulisha mwisho wa jambo pamoja na mwanzo wa jambo. Mwanzo wa maono mawili ya miaka elfu mbili mia tano na ishirini ya kukanyagwa kwa patakatifu na jeshi, na maono ya kurejeshwa kwa patakatifu na jeshi, ulianza pamoja, lakini ukatenganishwa kwa miaka mia mbili na ishirini; na yalipokoma, yalitambulishwa kuwa yamekoma, katika Habakuki sura ya PILI aya ya ISHIRINI.
At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
Ar an dlí Domhnaigh atá le teacht go luath, comhlíonfar roinnt tairngreachtaí. Ceann de na tairngreachtaí sin is ea moill na físe, mar a léirítear in Habacúc caibidil a dó. Aithníonn Habacúc caibidil a dó taithí ghluaiseacht an chéad aingil agus an tríú haingil araon. Cuirtear an dá ghluaiseacht araon os comhair díospóireachta i dtaobh na modheolaíochta bíoblaí cearta, díospóireacht a chuirtear i gcrích idir ionadaithe na gluaiseachta sin agus na daoine a bhí roghnaithe roimhe seo, daoine atá á sárú sa phróiseas díospóireachta.
The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.
Съобщението, което трябва да бъде защитавано от стражите в историята на третия ангел, е разпознаването на истините (скъпоценностите на Милър), които в крайна сметка бяха представени върху двете свещени карти от 1843 и 1850 година. В хода на спора настъпи разочарование, което отбеляза разделяне между двата враждуващи класа, и призив към по-дълбоко посвещение за верните. След това Авакум посочва разграничението между двата класа, въвлечени в изпитателния процес на основополагащите истини. Този изпитателен процес, който беше представен чрез спора между двата класа, ще завърши напълно при скоро идващия неделен закон, именно там, където завършва втора глава на Авакум.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Mas na sua santa morada está o Senhor; cale-se diante dele toda a terra. Habacuque 2:20.
The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.
Bwana ataingia ghafula katika hekalu la wale mia moja na arobaini na nne elfu, na ndipo dunia yote itanyamaza kimya, kwa maana Siku ya Upatanisho ya kielelezo halisi itafikia hukumu ya walio hai. Historia ya kinabii ya Habakuki sura ya pili inaishia kwenye sheria ya Jumapili iliyo karibu kuja, na Yesu daima hutambulisha mwisho wa jambo kwa mwanzo wa jambo.
The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.
Le jugement des vivants a commencé le 11 septembre 2001, mais le jugement est un processus. Ce processus commence par la maison de Dieu, puis il parvient à un point où le jugement atteint ceux qui sont en dehors de la maison de Dieu. Lorsque les grands édifices de la ville de New York ont été abattus, le jugement représenté par l’ange qui scelle, passant par Jérusalem et mettant une marque sur ceux qui soupirent et gémissent à cause des abominations qui se commettent dans l’Église, ainsi que des abominations commises dans le pays, a commencé. Lors de la loi dominicale qui doit bientôt venir, Christ aura achevé l’œuvre d’édification du temple des cent quarante-quatre mille, et les anges destructeurs feront tomber le jugement sur Jérusalem.
The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.
Watu laki moja na arobaini na nne elfu ndipo huinuliwa kuwa bendera, na hukumu ya walio hai huanza kwa ajili ya kundi lile jingine, linalowakilishwa na Edomu, Moabu, na wakuu wa wana wa Amoni katika Danieli sura ya kumi na moja, aya ya arobaini na moja.
Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.
Que l’on considère le mouvement millérite du premier ange ou le puissant mouvement du troisième ange, l’histoire complète du mouvement réformateur représente une révélation croissante de la vérité, qui atteint son point culminant avec l’effusion du Saint-Esprit. L’effusion du Saint-Esprit est l’objet central des prophéties des derniers jours. C’est pourquoi les vierges folles n’ont pas d’huile, tandis que les sages en ont. L’huile, c’est la pluie.
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.
Akɔtɔ no, Sɛ ɔbarima gyaa ne yere, na ɔfiri ne nkyɛn kɔyɛ ɔbarima foforɔ dea a, so ɔbɛsane akɔ ne nkyɛn bio? So saa asase no renngu fi kɛseɛ? Nanso wo ne adɔfoɔ bebree abɔ aguaman; nanso sane bra me nkyɛn bio, AWURADE na ɔseɛ. Ma w’ani so kyerɛ mmeaeɛ a ɛkorɔn, na hwɛ baabi a wonnya nnaa hɔ. Wotenaa akwan no ho twɛn wɔn, sɛ Arabiani a ɔwɔ ɛserɛ so; na wode w’aguamammɔ ne w’amumuyɛ agu asase no ho fi. Enti wɔasi nsuo a ɛtɔ no kwan, na atwa toɔ nsuo no ammɛba; na wowɔ ɔbaa dwamanfoɔ anim, woampɛ sɛ wobɛyɛ aniwuo. So ɛnyɛ ɛfiri saa berɛ yi deɛ wobɛteɛm afrɛ me sɛ, M’agya, wo ne me mmabunberɛ so kandifoɔ? Yeremia 3:1–4.
In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.
Dans ce passage (et tous les prophètes parlent des derniers jours), Dieu constate que son peuple s’est prostitué, au point d’avoir un front de prostituée. La prostituée des derniers jours est la puissance papale, et le front représente une décision délibérée. Le peuple de Dieu des derniers jours est méchant, mais Dieu lui adresse un ultime appel, bien qu’il soit parvenu à un point où il en est venu à la même décision que la prostituée. Il a développé un caractère représenté par la quatrième génération, où il est prêt à adorer le soleil, comme cela est représenté dans la quatrième génération d’Ézéchiel, chapitre huit.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
«Ժամանակը եկել է, որ ճշմարիտ լույսը շողա բարոյական խավարի մեջ։ Երրորդ հրեշտակի պատգամը աշխարհ է ուղարկվել՝ մարդկանց զգուշացնելու, որ չընդունեն գազանի կամ նրա պատկերի նշանը իրենց ճակատների վրա կամ իրենց ձեռքերի մեջ։ Այս նշանը ընդունել նշանակում է գալ այն նույն որոշմանը, որին գազանն է եկել, և պաշտպանել նույն գաղափարները՝ Աստծո խոսքին ուղիղ հակառակությամբ։ Բոլոր նրանց մասին, ովքեր ընդունում են այս նշանը, Աստված ասում է. «Նա ևս պիտի խմի Աստծո բարկության գինուց, որ անխառն թափված է նրա բարկության բաժակի մեջ, և պիտի տանջվի կրակով ու ծծմբով սուրբ հրեշտակների առաջ և Գառան առաջ»։» Review and Herald, July 13, 1897.
Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:
یرمیا قوم خدا را در ایام آخر چنین معرفی میکند که پیشاپیش پیشانیِ فاحشه را دارا هستند. آنان در آستانهٔ دریافت نشانِ وحشاند، زیرا «شریر» هستند. در فرازِ مذکور که همیناکنون نقل شد، خواهر وایت ادامه میدهد:
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.
“Nếu ánh sáng của lẽ thật đã được trình bày cho bạn, bày tỏ ngày Sa-bát của điều răn thứ tư, và cho thấy rằng trong lời Đức Chúa Trời không có nền tảng nào cho việc giữ ngày Chúa nhật, vậy mà bạn vẫn cứ bám víu lấy ngày sa-bát giả, từ chối giữ thánh ngày Sa-bát mà Đức Chúa Trời gọi là ‘ngày thánh của Ta,’ thì bạn nhận lấy dấu con thú. Điều này xảy ra khi nào?—Khi bạn vâng theo sắc lệnh truyền cho bạn phải ngưng lao động trong ngày Chúa nhật và thờ phượng Đức Chúa Trời, trong khi bạn biết rằng không có một lời nào trong Kinh Thánh cho thấy Chúa nhật là gì khác hơn một ngày làm việc thông thường, thì bạn đồng ý nhận lấy dấu con thú, và từ chối ấn của Đức Chúa Trời. Nếu chúng ta nhận lấy dấu ấy trên trán mình hoặc trong tay mình, thì những sự đoán phạt đã được công bố chống lại kẻ bất tuân phải giáng trên chúng ta. Nhưng ấn của Đức Chúa Trời hằng sống được đặt trên những người hết lòng theo lương tâm mà giữ ngày Sa-bát của Chúa.”
“‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.
« Et Dieu vit que la méchanceté de l’homme était grande sur la terre, et que toute l’imagination des pensées de son cœur n’était continuellement que mal…. La terre aussi était corrompue devant Dieu, et la terre était remplie de violence…. Et Dieu dit à Noé : La fin de toute chair est arrêtée par-devers moi ; car la terre est remplie de violence à cause d’eux ; et voici, je vais les détruire avec la terre. » Ils devaient être retranchés, parce qu’ils avaient souillé la terre que Dieu avait créée pour être habitée par un peuple juste.
“‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.
“‘Noé tin na’õm úri ngu, Cristo rugu, ‘kugu ma nga hnemi yá nza̱i tho ya pa ra Dängandä ra Ma̱ca Hñäki.’ ¿Ha hingi ngu? Hingahma jä’i di hyandi ko ya periódicos njabu, di zädi hñu̱ ra lista ra ya nt’ot’e ya ts’oki—ra befi ra vino, ra ñuhu̱, ra mfadi, ra hyandi ra bojä, ra hñuxa. Nubu̱ ya mfamfadi enteros ts’inda tho, para ge ya ne ra jä’i di pädi ra bojä o ya bienes hingí umba ge, ya ne da zädi. Ra ximhai njap’u̱ ra ngu Noé tin na’õm úri, ngue ya jä’i hingi ma̱di ya manda ra Dios ko ya hñäki.” Review and Herald, July 13, 1897.
Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.
Yeremia sedang mengenal pasti umat Tuhan pada akhir zaman yang hampir sujud menyembah matahari, dan ketika dia berbuat demikian, dia mengenal pasti bahawa “hujan telah ditahan, dan hujan akhir tidak turun; dan engkau mempunyai dahi seorang sundal, engkau enggan merasa malu.” Golongan “fasik” daripada umat Tuhan pada akhir zaman tidak menerima hujan akhir, dan mereka enggan merasa malu, kerana fikiran mereka telah menjadi sentiasa jahat, sebagaimana digambarkan oleh sejarah Nuh, dan juga oleh kamar-kamar gambaran dalam kekejian yang kedua dalam Yehezkiel pasal lapan.
Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.
Yeremia menuding orang-orang fasik yang tidak tahu malu dari umat Allah pada akhir zaman untuk “berseru” “dari” “waktu” itu kepada “penuntun” masa “muda” mereka. Penuntun masa muda Adventisme ialah dua loh Habakuk dan permata-permata yang dilambangkan di atasnya. Satu-satunya pengharapan untuk melepaskan diri dari kefasikan yang akan segera mendatangkan kematian kekal atas orang-orang fasik dari umat Allah pada akhir zaman ialah berseru kepada Allah yang menjadi penuntun pada permulaan, yang tiba pada “waktu kesudahan” pada tahun 1798.
The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.
Le point décisif dans l’histoire du premier ou du troisième ange est de savoir si l’on reçoit ou non la pluie de l’arrière-saison. La pluie de l’arrière-saison a commencé lorsque les nations se sont irritées le 11 septembre 2001.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“En ce temps-là, tandis que l’œuvre du salut touchera à sa fin, la détresse viendra sur la terre, et les nations seront irritées, mais retenues afin de ne pas empêcher l’œuvre du troisième ange. En ce temps-là, la « pluie de l’arrière-saison », ou le rafraîchissement venant de la présence du Seigneur, viendra pour donner de la puissance à la voix forte du troisième ange, et préparer les saints à subsister durant le temps où les sept dernières plaies seront déversées.” Early Writings, 85.
The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.
“mvula ya nyuma,” ambayo pia hutambulishwa kuwa ni “kuburudishwa,” ilianza wakati mataifa yalipokasirika, na wakati huo “kazi ya wokovu” ilianza kufungwa. Malaika wanne wa Ufunuo saba huizuia pepo nne huku kutiwa muhuri kwa wale mia moja na arobaini na nne elfu kukikamilishwa, na katika Ezekieli sura ya tisa, kazi hiyo huwakilishwa na malaika wanaowatia alama wale wanaougua na kulia kwa sababu ya machukizo yanayofanywa katika Yerusalemu. Mnamo Septemba 11, 2001 malaika walianza kazi ya kufunga kwa kuweka alama juu ya vipaji vya nyuso vya wale mia moja na arobaini na nne elfu.
The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.
De sidste gerninger i den tredje engels budskab fuldbyrdes under udgydelsen af senregnen, som også er “forfriskningen”, hvilket er et budskab.
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. Isaiah 28:12.
A qui il a dit: Voici le repos, où vous ferez reposer celui qui est fatigué; et voici le rafraîchissement; mais ils n’ont pas voulu écouter. Ésaïe 28:12.
The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”
Atĩrĩri makoragwo marĩgana kũigua kũrĩ Isaia nĩ atĩrĩri ũcio ũheanagwo na ndimi iria ikũrĩra-rĩra, na nĩyo atĩrĩri wa kũgeria ũrĩa ũmenyithagia njira ya “mũtaratara igũrũ rĩa mũtaratara.”
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. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.
परन्तु यहोवा का वचन उनके लिये आज्ञा पर आज्ञा, आज्ञा पर आज्ञा; पंक्ति पर पंक्ति, पंक्ति पर पंक्ति; यहाँ थोड़ा, और वहाँ थोड़ा ठहरा, ताकि वे चलें, और पीछे की ओर गिर पड़ें, और तोड़े जाएँ, और फँसें, और पकड़ लिए जाएँ। इस कारण, हे ठट्ठा करनेवाले पुरुषो, जो यरूशलेम में रहनेवाली इस प्रजा पर प्रभुता करते हो, यहोवा का वचन सुनो। क्योंकि तुम ने कहा है, हम ने मृत्यु के साथ वाचा बाँधी है, और अधोलोक के साथ हमारा समझौता है; जब उमड़ता हुआ कोड़ा निकल जाएगा, तब वह हमारे पास न आएगा; क्योंकि हम ने झूठ को अपना शरणस्थान बनाया है, और मिथ्यावचन के नीचे अपने को छिपा रखा है। यशायाह 28:13–15.
The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.
Ili Neno la Bwana, ambalo ni ujumbe wa starehe na waburudisho (mvua ya mwisho), unaowafanya “waende, na kuanguka nyuma, na kuvunjika, na kunaswa, na kukamatwa,” limetolewa kwa “watu wenye dharau, watawalao watu hawa walioko Yerusalemu.” Yerusalemu ndiko malaika huwatia alama wale wanaougua na kulia, na wazee wale waliokisaliti kile walichokabidhiwa ndio wa kwanza kuanguka.
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
«Билеги халосӣ бар онҳое ниҳода шудааст, ки «барои ҳамаи қабоҳатҳое ки карда мешаванд, оҳу нола мекунанд». Акнун фариштаи марг берун меравад, ки дар рӯъёи Ҳизқиёл ба сурати мардоне бо силоҳҳои куштор тасвир шудааст, ки ба онҳо ин амр дода мешавад: «Пирон ва ҷавононро, ҳам духтаронро, ҳам кӯдаконро ва ҳам занонро комилан бикушед; аммо ба ҳеҷ касе ки бар ӯ билег аст, наздик нашавед; ва аз муқаддасгоҳи Ман оғоз кунед». Паёмбар мегӯяд: «Ва онҳо аз пирони пеши хона оғоз карданд». Ҳизқиёл 9:1–6. Кори нобудӣ аз миёни онҳое оғоз меёбад, ки худро муҳофизони рӯҳонии халқ вонамуд карда буданд. Посбонони дурӯғин нахустин касонеанд, ки фурӯ меафтанд. Ҳеҷ касе нест, ки раҳм кунад ё дареғ дорад. Мардон, занон, духтарон ва кӯдакони хурдсол якҷо ҳалок мешаванд». Муборизаи Бузург, 656.
We will continue to address the increase of knowledge that arrived in 1989, in the next article.
Nous continuerons d’aborder l’augmentation de la connaissance survenue en 1989 dans le prochain article.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
Surface theree je noke, je sabar mon porhe, tain tader bisoye bolen jara boro alo paise: ‘Tara tader naitik o atmik obosthar jonno dukkhito o bismito hoy na.’ Hae, tara nijeder poth beche niyache, ar tader pran tader ghrinno kajey anondo pay. ‘Ami-o tader bhranti beche nebo, ar tader bhoy tader upor anbo; karon jokhon ami dekechilam, keu uttor dilo na; jokhon ami kotha bollam, tara shonlo na: kintu tara amar chokher shamne mondo korlo, ar ja-te ami anondo pai na, tai beche nilo.’ ‘Ishwar tader upor probol bhranti pathaben, jate tara mithya bishwas kore,’ karon ‘tara satyer prem grohon koreni, jate tara poritran pete parto,’ ‘borong tara adharme anondo peyechilo.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
「天の教師はこう問われた。『あなたが正しい土台の上に建てており、神があなたの業を受け入れておられる、という見せかけほど、心を欺き惑わす強い妄想がほかにあろうか。しかも実際には、あなたは多くのことをこの世の方策に従って行い、エホバに対して罪を犯しているのである。ああ、これは実に大いなる欺き、人を魅了する妄想であって、かつて真理を知った者たちが、敬虔の形をその霊と力と取り違え、自分は富み、財に満ち、何一つ欠けるところがないと思い込む一方、実際にはあらゆるものを必要としているとき、そのような心を支配するのである。』」『Testimonies』第8巻249、250頁。