The parable of the ten virgins illustrates the experience of the Adventist people.
La parabole des dix vierges illustre l’expérience du peuple adventiste.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
«Η παραβολή των δέκα παρθένων του κατά Ματθαίον 25 απεικονίζει επίσης την εμπειρία του Αντβεντιστικού λαού.» The Great Controversy, 393.
Millerite Adventists fulfilled the parable to the very letter.
Les adventistes millérites accomplirent la parabole à la lettre même.
“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.
「わたしはしばしば、十人のおとめのたとえへと注意を向けさせられる。そのうち五人は賢く、五人は愚かであった。このたとえは、一字一句に至るまで成就してきたし、また成就されるであろう。なぜなら、それはこの時代に対する特別な適用を有しており、そして第三天使の使命と同様に、成就してきたのであり、時の終わりに至るまで現在の真理として存続し続けるからである。」Review and Herald, August 19, 1890.
The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.
Historia ya mwendo wa malaika wa kwanza inawakilisha mwendo wa malaika wa tatu, na lengo la mwisho la mfano huo ni ikiwa wanawali wana mafuta, ambayo ndiyo ujumbe wa mvua ya masika ya mwisho.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
« Kuna ulimwengu uliolala katika uovu, katika udanganyifu na upotofu, katika kivuli chenyewe cha mauti,—umelala, umelala. Ni nani wanaohisi utungu wa nafsi ili kuwaamsha? Ni sauti gani inayoweza kuwafikia? Mawazo yangu yanaelekezwa wakati ujao, wakati ishara itakapotolewa, ‘Tazama, Bwana-arusi anakuja; tokeni mwende kumlaki.’ Lakini wengine watakuwa wamechelewa kupata mafuta ya kujazia taa zao, na wakiwa wamechelewa mno watagundua kwamba tabia, inayowakilishwa na mafuta, haiwezi kuhamishwa kutoka kwa mtu mmoja kwenda kwa mwingine. Mafuta hayo ni haki ya Kristo. Yanawakilisha tabia, nayo tabia haihamishiki. Hakuna mtu awezaye kuipata kwa ajili ya mwingine. Kila mmoja ni lazima ajipatie mwenyewe tabia iliyosafishwa kutoka katika kila doa la dhambi. » Bible Echo, May 4, 1896.
The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.
Ní àkàwé náà, “òróró” dúró fún “ìwà,” ó sì tún dúró fún “òdodo Kristi.” Ìwà tí a ti sọ di mímọ́ ni a kàn ń rí lára àwọn tí ń jẹ Ọ̀rọ̀ Ọlọ́run.
Sanctify them through thy truth: thy word is truth. John 17:17.
তোমার সত্যের দ্বারা তাহাদিগকে পবিত্র কর; তোমার বাক্যই সত্য। যোহন ১৭:১৭।
The “oil” is also the messages of God’s Spirit.
“’huile” est aussi les messages de l’Esprit de Dieu.
“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.” Review and Herald, July 20, 1897.
“Bwana Mungu hadharauliwi tunaposhindwa kupokea mawasiliano anayotupelekea. Kwa hivyo tunakataa mafuta ya dhahabu ambayo angalimimina ndani ya nafsi zetu ili yapitishwe kwa wale walio gizani.” Review and Herald, July 20, 1897.
The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.
「油」とは、キリストの義という聖化する臨在を伝える神の御言葉の諸消息である。十人のおとめのたとえにおいて、そしてまたハバクク書第二章の預言においても、真夜中の叫びの消息、すなわちキリストの義の消息が示されている。それは、1888年の反逆においてジョーンズとワゴナーの消息によって表象されたものである。
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
„Mae’r Arglwydd, yn Ei drugaredd fawr, wedi anfon neges hynod werthfawr at Ei bobl trwy’r Henuriaid Waggoner a Jones. Pwrpas y neges hon oedd dwyn yn fwy amlwg gerbron y byd y Gwaredwr dyrchafedig, yr aberth dros bechodau’r holl fyd. Cyflwynodd gyfiawnhad trwy ffydd yn y Gwarantwr; gwahoddodd y bobl i dderbyn cyfiawnder Crist, yr hwn a amlygir mewn ufudd-dod i holl orchmynion Duw. Yr oedd llawer wedi colli golwg ar Iesu. Yr oedd arnynt angen i’w llygaid gael eu cyfeirio at Ei berson dwyfol, Ei rinweddau, a’i gariad digyfnewid tuag at y teulu dynol. Rhoddwyd pob gallu i’w ddwylo Ef, fel y gallai Ef ddosbarthu rhoddion cyfoethog i ddynion, gan gyfrannu’r rhodd amhrisiadwy o’i gyfiawnder Ei Hun i’r asiant dynol diymadferth. Dyma’r neges a orchmynnodd Duw ei rhoi i’r byd. Hi yw neges y trydydd angel, yr hon sydd i’w chyhoeddi â llais uchel, ac i ddod ynghyd â thywalltiad Ei Ysbryd mewn mesur helaeth.” Testimonies to Ministers, 91.
The message is the message of the latter rain.
Saadku waa saadka roobka dambe.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“mvula ya le ndzhaku yi ta nela vanhu va Xikwembu. Ntsumi leyikulu yi ta xika yi huma etilweni, kutani misava hinkwayo yi ta voningisiwa hi ku vangama ka yona.” Review and Herald, April 21, 1891.
When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.
ווען דער מאַכטיקער מלאך איז אַראָפּגעקומען דעם 11טן סעפּטעמבער 2001, האָט דער שפּעטער רעגן אָנגעהויבן שפּריצן, און די געשיכטע פֿון די מיללעריטן, ווי זי ווערט פֿאָרגעשטעלט אין דער משל פֿון די צען יונגפֿרויען און אין חבקוק, קאַפּיטל צוויי, האָט אָנגעהויבן זיך איבערחזרן. דעמאָלט האָט גאָטס פֿאָלק פֿון דעם לעצטן טאָג געגעסן דאָס בוך וואָס איז געווען אין דער האַנט פֿונעם מלאך, און דערמיט איז מען צוריקגעפֿירט געוואָרן צו די אַלטע שטייגן פֿון ירמיהו, און אַזוי זײַנען זיי געוואָרן די שומרים וואָס האָבן געזאָלט בלאָזן דעם וואָרענונגס־שופר. די שופר־וואָרענונג איז געווען די לאַאָדיקייע־בשורה, פֿאָרגעשטעלט דורך ישעיהו ווי אַ לויער געשריי.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Piga kelele, usiache; inua sauti yako kama tarumbeta, uwahubiri watu wangu kosa lao, na nyumba ya Yakobo dhambi zao. Isaya 58:1.
The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.
نخستین و سومین جنبش اصلاحیِ فرشتگان در «زمان آخر» آغاز میشود. در آن هنگام «افزایشِ معرفت»ی پدید میآید که نسلِ زنده در آن زمان را خواهد آزمود، اما تنها پس از آنکه آن معرفت بهصورت پیامی مدوّن انتشار یابد. پس از آن، آن پیامِ مدوّن «قدرت مییابد»، و این قدرتیافتن با فرود آمدنِ فرشتهای مشخص میگردد. فرودِ آن فرشته، مجادلهٔ حبقوق را معیّن میسازد و دو گروه آغاز میکنند به تشخیصِ پیامی که یا پیامِ حقیقیِ بارانِ آخر است یا پیامِ تقلبیِ آن. سپس امینان، دیدبانانِ خدا میشوند که آغاز میکنند به نواختنِ پیامِ هشداردهندهٔ شیپور.
The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.
সত্য তূর্যধ্বনির বার্তা হাবাক্কূকের দুই ফলকে উপস্থাপিত আলোর উপর প্রতিষ্ঠিত। এটি লাওদিকিয়ার প্রতি সতর্কবার্তা, এবং সেই সতর্কবার্তা যা ঈশ্বরের জনগণের পাপসমূহকে চিহ্নিত করে। বিতর্ক ক্রমে তীব্রতর হতে থাকে প্রথম নিরাশা পর্যন্ত; তখন এক শ্রেণি “উপহাসকারীদের সভা”-য় পরিণত হয়, এবং সত্য প্রহরীদের সেই বার্তার প্রতি পূর্বতন উৎসাহে ফিরে আসতে আহ্বান করা হয়, যা তারা নিরাশার পূর্বে প্রকাশ করেছিল। প্রহরীরা যখন ফিরে এল, তখন তারা উপলব্ধি করল যে তারা “বিলম্বের সময়”-এ রয়েছে, এবং যে বার্তাটি ব্যর্থ হয়েছে বলে মনে হয়েছিল, তা প্রকৃতপক্ষে ঈশ্বরের ব্যবস্থায় পরিপূর্ণ হবে। সেই বার্তা অল্প এক সময়পর্ব জুড়ে বিকশিত হয়েছিল (তবুও তা এক সময়পর্বই ছিল), এবং যখন সেই বার্তা উপস্থিত হয়, তখন তাকে “মধ্যরাত্রির ক্রন্দন”-এর বার্তা হিসেবে উপস্থাপন করা হয়, যা কেবল সেই বার্তারই এক বৃদ্ধি, যে বার্তাটি দূত অবতীর্ণ হওয়ার সময় শক্তিপ্রাপ্ত হতে শুরু করেছিল।
At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.
Pa na arive sa mesaj la, enn separasion ant bann ki ti aksepte pozision bann gardien kan lanz la ti pe desann, ek bann ki ti refiz sa, ti akonpli an plen. Sa separasion-la idantifie pwin kot sele-la inprime lor san karant-kat mil, avan deverseman lapli tarif san sa “mesiraz” ki ti mete lor lapli tarif ki ti koumanse kan lanz la ti desann.
The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”
L’histoire des millérites est une illustration de la pluie de l’arrière-saison durant le scellement des cent quarante-quatre mille. Dans cette histoire, le débat de Habacuc était fondé sur un véritable message de la pluie de l’arrière-saison et sur un faux message de la pluie de l’arrière-saison. Paul identifie une classe comme étant ceux qui ont l’amour de la vérité, et l’autre classe comme étant ceux qui reçoivent une puissance d’égarement, parce qu’ils n’ont pas l’amour de la vérité, et parce qu’ils ont cru au « mensonge ».
The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.
Le mouvement millérite représente un développement de la vérité qui croît en connaissance et en puissance depuis « le temps de la fin » jusqu’à l’effusion du Saint-Esprit lors du Cri de Minuit. Le mouvement millérite a identifié certains jalons précis qui trouvent leur parallèle, tels qu’un « temps de la fin », une « formalisation » du message représentée par « l’augmentation de la connaissance », une « mise en puissance » du message marquée par la descente d’un ange, une « première déception » qui introduit la parabole des dix vierges, une effusion du Saint-Esprit représentée comme « le Cri de Minuit », puis une « seconde déception » finale, où une porte dispensationnelle est « fermée » et une autre porte dispensationnelle est « ouverte ».
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.
“Tuhan telah memberikan kepada pekabaran-peka<|endoftext|>าลัย to=all:final code {"output":"Whether an engineer receives 10 or 15 years of education, the statement **“More education → more productivity”** reflects a relationship that economists typically describe as:\n\n### **A positive functional relationship**\n- **Education** is the **independent variable**.\n- **Productivity** is the **dependent variable**.\n- As education **increases**, productivity is expected to **increase**.\n\nThis means the variables move in the **same direction**, which is the definition of a **positive relationship**.\n\nIf you'd like, I can also explain why this is called a **functional relationship** in economics."}
The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.
Le mouvement millérite, qui préfigure les mouvements des cent quarante-quatre mille, était lié aux prophéties des deux mille trois cents ans et des deux mille cinq cent vingt ans de Daniel, chapitre huit, versets treize et quatorze. « Le temps de la fin » advint à l’issue des « sept temps » de l’indignation de Dieu contre le royaume du nord d’Israël. La formulation officielle du message de Miller en 1831 eut lieu deux cent vingt ans après la publication de la Bible du roi Jacques.
“Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.
«Миллер әфәнде, бу хәбәр белән башка илләрдә дә хәрәкәткә китерелгәннәр кебек, үзенә йөкләнгән бурычны башта җәмәгать матбугатында һәм брошюраларда язып бастыру аша үтәргә уйлады. Ул үз карашларын иң элек Вермонт Телеграфында, Вермонт штатының Брэндон шәһәрендә басылган баптист газетасында, бастырып чыгарды. Бу 1831 елда булды». John Loughborough, The Great Second Advent Movement, 120.
The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”
Am lī siṅhni ṭūtṅī “vāṅhlyī gyārwī ngāth” jang 1989 māṅ, 1863 wāṅ bāghat bāṛeṅḍīṅ, ek sau chhabīs sālaṅ de ant te āī. “Ek sau chhabīs” “satt wāriāṅ” dā ikk nishān hai. Donōṅ harkatāṅ dā āgāz “satt wāriāṅ” dī ikk takmīl nāl hoyā.
The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.
Ujumbe wa vuguvugu la malaika wa tatu ulirasimishwa mwaka 1996, kwa kutayarishwa kwa mfululizo wa makala zenye kichwa, The Time of the End, ambazo zilikuwa zimechapishwa katika jarida lililoitwa, Our Firm Foundation. Makala hizo zilichapishwa miaka mia mbili na ishirini baada ya Azimio la Uhuru la mwaka 1776. Ujumbe wa vuguvugu zote mbili ulirasimishwa miaka mia mbili na ishirini baada ya historia iliyokuwa imeunganishwa moja kwa moja na ujumbe uliofika mwishoni mwa ile miaka mia mbili na ishirini.
The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.
Ang bilang na “dalawang daan at dalawampu” ay kumakatawan sa pagkakaugnay (isang kawing) sa pagitan ng “pitong panahon” ng poot ng Diyos laban sa katimugang kaharian ng Juda na nagsimula noong 677 BC, at ng pasimula ng dalawang libo at tatlong daang taon ng Daniel kabanata walo, talata labing-apat, noong 457 BC. Ang bilang na dalawang daan at dalawampu ang nag-uugnay sa dalawang propesiya, at ang dalawang propesiya ay iniharap na magkasama sa mga saligang talata ng Adventismo, na Daniel kabanata walo, talata labintatlo at labing-apat. Sa mga talatang iyon ay ipinakilala ni Cristo ang kanyang sarili sa paraang makahula bilang “yaong tiyak na banal,” na siyang salin mula sa salitang Hebreo na “Palmoni,” na ang kahulugan ay ang “Kahanga-hangang Tagabilang.”
The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.
Le Nombreur merveilleux introduit les deux visions qui représentent les deux lignes de prophétie, dans les deux versets mêmes que Sœur White identifie comme le pilier central de l’adventisme. Le point de départ est relié, par le lien symbolique de deux cent vingt ans, au moment de leur accomplissement en 1844. Le chapitre deux d’Habacuc se conclut par le verset vingt, marquant ainsi le nombre « deux cent vingt » par une expression différente de la part du Nombreur merveilleux, car ce verset identifie une caractéristique primordiale du Jour antitypique des Expiations qui commença à cette date.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Mais le Seigneur est dans son saint temple : que toute la terre fasse silence devant lui. Habacuc 2:20.
The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.
Aqueles dois períodos proféticos que representam a coluna central do Adventismo, introduzidos diretamente pelo Maravilhoso Numerador, estão ligados entre si por duzentos e vinte anos; e Jesus (o Maravilhoso Numerador), que sempre identifica o fim de uma coisa com o começo de outra, assinalou o término deles em 22 de outubro de 1844 com o número duzentos e vinte.
The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.
Το κίνημα του πρώτου αγγέλου, όπως και το κίνημα του τρίτου αγγέλου, άρχισε σε έναν «καιρό του τέλους» (1798 και 1989 αντιστοίχως), όπου προσδιορίζονται οι «επτά καιροί» του Λευιτικού είκοσι έξι. Το επόμενο ορόσημο και στις δύο ιστορίες σηματοδοτείται από τη συμπλήρωση διακοσίων είκοσι ετών, επίσης ένα προφητικό γνώρισμα των «επτά καιρών», διότι τα σημεία αφετηρίας των δύο οράσεων (chazon και mareh) αντιπροσωπεύουν ένα χρονικό διάστημα διακοσίων είκοσι ετών που τις συνδέει μεταξύ τους.
The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.
1611-yilda Shoh Jeyms Muqaddas Kitobining nashr etilishi, Miller xabarining *Vermont Telegraph* gazetasida e’lon qilingan shaklda rasmiylashtirilishi, Mustaqillik Deklaratsiyasining tayyorlanib chop etilishi va *Our Firm Foundation* jurnalida *The Time of the End* asarining nashr qilinishi — bularning barchasi nashrlar edi. Ikki yuz yigirma yillik har ikkala davrning boshlanishi va yakuni tarixiy belgi sifatida bir nashrni ifodalaydi. “Ikki yuz yigirma” soni bashoratli bog‘liqlikning ramzidir, va bu to‘rtta nashr nashr bo‘lganliklari bilan bir-biriga bog‘langandir, shuningdek, o‘zlariga tegishli tarixlarda “bilimning ortishi” sifatida ifodalangan xabar orqali ham o‘zaro bog‘langandir.
The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.
La Bible de 1611 représente la communication de l’Évangile depuis les cours célestes jusqu’à l’humanité. Le message de Miller s’inscrivait dans le cadre des prophéties de temps, et les deux tableaux sacrés d’Habacuc font reconnaître aisément que le message de Miller était illustré graphiquement par des lignes d’histoire. « Vermont » signifie « une montagne verte », et selon l’inspiration, le « vert » est un symbole de la foi.
“This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.
« Ce rêve me donna de l’espérance. Le cordon vert représentait, dans mon esprit, la foi, et la beauté ainsi que la simplicité de la confiance en Dieu commencèrent à se révéler à mon âme. » Christian Experience and Teachings, 28.
Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.
Le message de Miller fut formulé et proclamé depuis l’Église fidèle, car, dans les derniers jours, une « montagne » est une « Église ».
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Na kutatimia katika siku za mwisho, ya kwamba mlima wa nyumba ya Bwana utawekwa imara juu ya vilele vya milima, nao utainuliwa juu ya vilima; na mataifa yote yatamiminika kwauendea. Na kabila nyingi wataenda na kusema, Haya njoni, twende juu mlimani kwa Bwana, nyumbani kwa Mungu wa Yakobo; naye atatufundisha njia zake, nasi tutakwenda katika mapito yake; kwa maana katika Sayuni itatoka sheria, na neno la Bwana katika Yerusalemu. Isaya 2:2, 3.
The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.
મિલરના ઔપચારિક બનાવવામાં આવેલા પરીક્ષણ-સંદેશનો સ્ત્રોત વિશ્વાસુ કલીસિયા હતી, અને The Telegraph નામનું પ્રકાશન, જેમ King James Bible હતું તેમ, સ્વર્ગમાંથી આવેલ સંદેશનું પ્રતિનિધિત્વ કરે છે; કારણ કે “telegraph” શબ્દ, જે બે ગ્રીક શબ્દોથી બનાવવામાં આવ્યો છે, દૂરથી આવેલ સંદેશનો અર્થ વ્યક્ત કરે છે. પ્રથમ શબ્દ (tele) નો અર્થ “દૂરનો અથવા બહુ દૂર આવેલો” થાય છે, અને બીજો શબ્દ (grapho) નો અર્થ “લખવું અથવા નોંધવું” થાય છે. બંનેને સાથે લઈએ તો તેનો અર્થ થાય છે “અંતરેથી લખવું અથવા પ્રસારિત કરવું.” 1611 માં, King James Bibleના નિર્માણ દ્વારા, દેવે સ્વર્ગમાંથી પોતાનો સંદેશ પ્રસારિત કર્યો, અને બેસો વીસ વર્ષના અંતે, 1831માં Vermont Telegraphમાં પ્રથમવાર ઔપચારિક સ્વરૂપે રજૂ થયેલો મિલરનો સંદેશ પણ સ્વર્ગમાંથી દેવનો સંદેશ પ્રસારિત કરતો હતો. તે સંદેશ “જ્ઞાનનો વધારો” હતો, જે 1798માં “અંતના સમયમાં” ખુલ્યો, અને ત્યારબાદ તેણે તે પેઢી માટે ત્રણ-પગલાની પરીક્ષણ-પ્રક્રિયા ઉત્પન્ન કરી. તે ઇતિહાસ Future for Americaના ઇતિહાસનો પ્રતિરૂપ હતો.
The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.
La Déclaration d’Indépendance de 1776 représente le commencement de la bête montant de la terre d’Apocalypse treize. Elle représente le commencement des États-Unis et, ce faisant, elle identifie la restriction de l’indépendance à la fin des États-Unis. Le message de Future for America (comme son nom l’indique) identifie la fin qui est typifiée dans le commencement par la publication de la Déclaration d’Indépendance. Deux cent vingt ans plus tard, en 1996, le ministère qui avait produit le magazine The Time of the End reçut l’entité juridique qui avait auparavant été nommée Future for America. Cette année-là, le magazine The Time of the End, composé d’articles qui avaient paru dans la publication intitulée Our Firm Foundation, fut publié.
The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.
Le nom du ministère Future for America renvoie à l’histoire de la Déclaration d’Indépendance, car cette publication marqua le commencement des États-Unis, et Jésus illustre toujours la fin par le commencement. Le titre de la publication, The Time of the End, renvoie à la fois au « temps de la fin » en 1989, mais aussi à la fin du temps de probation lorsque Micaël se lèvera. Le message formalisé dans la publication (Daniel onze, versets quarante à quarante-cinq) fut descellé lors de l’effondrement de l’Union soviétique en 1989 (le temps de la fin), et les versets qui furent descellés présentent une séquence historique qui progresse à partir de 1989 jusqu’à ce que le verset un du chapitre douze identifie le moment où Micaël se lève et où la probation humaine prend fin.
From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.
独立宣言于1776年发表，自其发表至《末时》杂志之出版，恰为二百二十年；其起始与终结所论及的，乃是同一类预言性的主题。《末时》的出版，乃汇编而成，其各章最初皆作为文章刊载于《我们坚固的根基》刊物之中；这表明一项预言性的真理：人若不持守米勒派运动的根基性真理（即“我们坚固的根基”），就不可能明白1989年“末时”的“知识增长”。
The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.
ಚಿಹ್ನಿತ ಮಾರ್ಗಸೂಚಕಗಳಲ್ಲಿ “ಅಂತ್ಯದ ಕಾಲ”ವೆಂದು ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟದ್ದೂ, ಮತ್ತು ಮೊದಲ ಹಾಗೂ ಮೂರನೇ ದೂತನ ಚಳುವಳಿಗಳ ಸಮಾನಾಂತರ ಇತಿಹಾಸಗಳಲ್ಲಿ ಸಂದೇಶದ “ಔಪಚಾರಿಕೀಕರಣ”ವನ್ನು ಪ್ರತಿನಿಧಿಸುವ ಮಾರ್ಗಸೂಚಕವೂ—ಇವೆರಡೂ ಲೇವಿಯಕಾಂಡ ಇಪ್ಪತ್ತಾರು ಅಧ್ಯಾಯದ “ಏಳು ಕಾಲಗಳು” ಎಂಬ ಪ್ರವಾದನಾತ್ಮಕ ಅಂಶಗಳನ್ನು ಒಳಗೊಂಡಿವೆ. ಈ ಸಮಾನಾಂತರ ಇತಿಹಾಸಗಳಲ್ಲಿನ ಮುಂದಿನ ಮಾರ್ಗಸೂಚಕವೆಂದರೆ, 1840ರ ಆಗಸ್ಟ್ 11ರಂದು ಪ್ರಕಟಣೆ ಹತ್ತನೇ ಅಧ್ಯಾಯದ ದೂತನಾಗಲಿ, ಅಥವಾ 2001ರ ಸೆಪ್ಟೆಂಬರ್ 11ರಂದು ಪ್ರಕಟಣೆ ಹದಿನೆಂಟನೇ ಅಧ್ಯಾಯದ ದೂತನಾಗಲಿ, ಅವರ ಇಳಿವರಿಕೆಯಿಂದ ಗುರುತಿಸಲ್ಪಡುವಂತೆ ಸಂದೇಶಕ್ಕೆ ದೊರೆತ ಶಕ್ತಿಕರಣವಾಗಿದೆ. ಪ್ರಕಟಣೆ ಒಂಬತ್ತನೇ ಅಧ್ಯಾಯದ ಎರಡನೇ ಅಯ್ಯೋವು ನೆರವೇರಿದಾಗ ಪ್ರಕಟಣೆ ಹತ್ತನೇ ಅಧ್ಯಾಯದ ದೂತನು ಇಳಿದುಬಂದನು; ಪ್ರಕಟಣೆ ಹತ್ತನೇ ಅಧ್ಯಾಯದ ಮೂರನೇ ಅಯ್ಯೋವು ನೆರವೇರಿದಾಗ ಪ್ರಕಟಣೆ ಹದಿನೆಂಟನೇ ಅಧ್ಯಾಯದ ದೂತನು ಇಳಿದುಬಂದನು.
In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.
Katika historia hizo zinazofanana, mvua ya masika ya mwisho huanza “kunyunyuza” pale malaika anaposhuka. Wakati huo ujumbe “hupewa nguvu” kwa uthibitisho wa tukio lililotabiriwa. Kwa Wamilerite, ilikuwa ni kukoma kwa ukuu wa Dola ya Ottoman katika utimilifu wa unabii wa wakati kuhusu Uislamu wa Ole wa pili katika Ufunuo sura ya tisa, aya ya kumi na tano. Kwa vuguvugu la wale mia moja arobaini na nne elfu, ilikuwa ni “ghadhabishwa kwa mataifa,” unabii kuhusu Uislamu wa Ole wa tatu ulio katika wakati wa tarumbeta ya saba katika Ufunuo kumi, aya ya saba, ambao ulitimizwa wakati majengo makubwa ya Jiji la New York yalipoangushwa.
Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.
Ff에서는 병행 역사들의 각 주요 이정표가, 이천삼백 년과 이천오백이십 년을 나타내는 두 환상 사이의 관계 위에 자신의 서명을 두시는 기묘한 계수자의 사역과 직접적으로 연결되어 있다. 천사가 강림할 때 일으켜지는 예언적 파수꾼들은 라오디게아에게 보내는 기별을 포함하는 경고의 나팔을 불어 대는데, 그 기별은 1856년에 “일곱 때”의 더 큰 빛이 개봉되는 일과 직접적으로 연결되어 있었다. “일곱 때”를 도표로 나타내는 1843년과 1850년의 선구자 도표들로 표상되는 하박국의 두 표의 이정표는, 각각의 병행 역사에서 천사의 강림과 “첫 번째 실망” 사이에 도래하였다.
The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.
Le point de repère du « temps de retard » est directement lié à la prédiction déçue de 1843, laquelle annonçait l’accomplissement à la fois des deux mille trois cents ans et aussi des deux mille cinq cent vingt ans. Le message du Cri de Minuit consistait en l’identification de l’accomplissement imminent de ces deux périodes de temps prophétique. La « porte » dispensationnelle fermée au dernier point de repère identifie l’accomplissement de ces deux périodes prophétiques et marque l’endroit où la septième trompette, ou trompette du Jubilé, commence à retentir. Chaque point de repère dans chaque histoire est directement lié aux « sept temps », et les « sept temps » représentent le fil qui relie les deux histoires, et les deux histoires représentent le message de la pluie de l’arrière-saison.
We will continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.
“‘Kwao waliojikwaa katika lile Neno, wakiwa waasi,’ Kristo ni mwamba wa kujikwaza. Lakini ‘jiwe walilolikataa waashi, ndilo limekuwa jiwe kuu la pembeni.’ Kama lile jiwe lililokataliwa, Kristo katika utume Wake wa duniani alikuwa amebeba kupuuzwa na kutendewa mabaya. Alikuwa ‘amedharauliwa na kukataliwa na watu; mtu wa huzuni, ajuaye sikitiko: ... Alidharauliwa, wala hatukumhesabu kuwa kitu.’ Isaya 53:3. Lakini wakati ulikuwa karibu ambapo angetukuzwa. Kwa kufufuka kutoka kwa wafu angetangazwa kuwa ‘Mwana wa Mungu katika uweza Wake.’ Warumi 1:4. Katika kuja Kwake mara ya pili angefunuliwa kuwa Bwana wa mbingu na nchi. Wale ambao wakati huo walikuwa karibu kumsulubisha wangetambua ukuu Wake. Mbele ya ulimwengu mzima lile jiwe lililokataliwa lingekuwa jiwe kuu la pembeni.”
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
« Et quiconque tombera sur cette pierre s’y brisera; et celui sur qui elle tombera, elle l’écrasera. » Le peuple qui avait rejeté le Christ allait bientôt voir sa ville et sa nation détruites. Sa gloire serait brisée et dispersée comme la poussière devant le vent. Et qu’est-ce qui détruisit les Juifs ? C’était le rocher même sur lequel, s’ils avaient bâti, ils auraient trouvé leur sécurité. C’était la bonté de Dieu méprisée, la justice repoussée, la miséricorde dédaignée. Les hommes se dressèrent contre Dieu, et tout ce qui aurait dû être leur salut fut tourné en destruction pour eux. Tout ce que Dieu avait ordonné pour la vie, ils le trouvèrent pour la mort. Dans la crucifixion du Christ par les Juifs était impliquée la destruction de Jérusalem. Le sang versé au Calvaire fut le poids qui les entraîna à la ruine pour ce monde et pour le monde à venir. Il en sera ainsi au grand jour final, lorsque le jugement tombera sur ceux qui auront rejeté la grâce de Dieu. Le Christ, leur pierre d’achoppement, leur apparaîtra alors comme une montagne vengeresse. La gloire de son visage, qui est vie pour les justes, sera pour les méchants un feu dévorant. À cause de l’amour rejeté, de la grâce méprisée, le pécheur sera détruit.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.
«Ètònyèrèn ọ̀pọ̀lọpọ̀ àwòrán àti ìkìlọ̀ tí a tún ṣe léraléra, Jésù fi hàn ohun tí yóò jẹ́ àbájáde sí àwọn Júù nítorí pípa Ọmọ Ọlọ́run kúrò. Nínú àwọn ọ̀rọ̀ wọ̀nyí Ó ń bá gbogbo ènìyàn ní gbogbo ìgbà sọ̀rọ̀, àwọn tí ń kọ̀ láti gbà Á gẹ́gẹ́ bí Olùdàpadà wọn. Gbogbo ìkìlọ̀ jẹ́ fún wọn. Tẹ́ńpìlì tí a ti sọ di aláìmọ́, ọmọ aláìgbọ́ràn, àwọn agbe àjàrà èké, àwọn akẹ́kọ̀ọ́ ilé ẹlẹ́gàn, gbogbo wọn ní àfihàn tí ó bá wọn mu nínú ìrírí gbogbo ẹlẹ́ṣẹ̀. Bí kò bá ronúpìwàdà, ìdájọ́ tí wọ́n ti ṣàpẹẹrẹ ṣáájú yóò jẹ́ tirẹ̀.» The Desire of Ages, 599, 600.