Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”
Cháu kám hmang loh hian, “He lehkhabu hrilhlâwk thu sawina te hi seal suh” tih thupêk chu pe a ni.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Kai saith unto mi, “No sealim olketa sayings bilong disfala prophecy bilong disfala buk: for taem hem klosap finis. Hem wea no just, letem hem remain no just yet: and hem wea hem filthy, letem hem remain filthy yet: and hem wea hem righteous, letem hem remain righteous yet: and hem wea hem holy, letem hem remain holy yet.” Revelation 22:10, 11.
In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.
Mu ntangiriro ya gatanu y’Ibyahishuwe, Imana Data yicaye ku ntebe yayo y’ubwami kandi mu kuboko kwayo ifite igitabo gifatanyishijwe ibimenyetso birindwi.
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.
Na mbona katika mkono wa kuume wake yeye aliyeketi juu ya kiti cha enzi kitabu kilichoandikwa ndani na nyuma, kilichotiwa muhuri kwa mihuri saba. Ufunuo 5:1.
As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.
Puisque le récit, à partir du verset un, se poursuit jusqu’au chapitre sept, nous constatons que Jésus, représenté comme le Lion de la tribu de Juda, est Celui qui prend le livre de la main de son Père et commence à en ouvrir progressivement les sceaux. Lorsqu’Il ouvre le sixième sceau et présente le message représenté par ce sceau, le chapitre six prend fin. Il s’achève par une question qui mène au chapitre sept, où nous trouvons la réponse à la question soulevée dans le dernier verset du chapitre six.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Car le grand jour de sa colère est venu; et qui pourra subsister? Apocalypse 6:17.
Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”
Le chapitre sept présente les cent quarante-quatre mille et la « grande multitude ». Après que le peuple de Dieu est présenté au chapitre sept, nous voyons ensuite le septième et dernier des sceaux être ôté. La seule autre prophétie, dans le livre de l’Apocalypse, qui ait été scellée, est celle des sept tonnerres du chapitre dix. Le point essentiel est simple : la seule prophétie du livre de l’Apocalypse qui soit scellée et qui puisse être descellée avant la fin du temps de grâce, c’est celle des « sept tonnerres ».
For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.
Pendant des années, voire des décennies, Future for America a identifié ce que représentent les « sept tonnerres ». Les « sept tonnerres » représentent l’histoire du mouvement millérite depuis le 11 août 1840 jusqu’au 22 octobre 1844. Sœur White confirme ce fait et ajoute que les « sept tonnerres » représentent également des « événements futurs qui seront révélés dans leur ordre ». Une présentation détaillée de ces faits se trouve dans Habakkuk’s Tables, pour tous ceux qui ne sont pas familiers avec ces réalités prophétiques.
The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.
La vérité concernant les sept tonnerres qui a été présentée dans le passé demeure la vérité, mais depuis le mois d’août de cette année, le Seigneur a retiré Sa main de ces sujets, et une compréhension plus grande a été révélée. Nous commencerons par le chapitre dix de l’Apocalypse, puis nous considérerons le commentaire de Sœur White sur ce chapitre. Avant de le faire, nous devons identifier deux points sans rapport avec l’examen des sept tonnerres.
The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.
Premye pwen an se ke idantifikasyon verite sèt loraj yo, ki kounye a vin devwale, mande plizyè liy verite pou mete tout sa sèt loraj yo reprezante an plas. Isit la, mwen lapriyè, se pasyans sen yo. Dezyèm pwen ki lye ak sa a se ke pwogram ki pwodui prezantasyon odyo atik sa yo genyen yon limit sou kantite tan li ka li ak pale. Chak atik dwe antre andedan peryòd tan sa a. Depi nan kòmansman etid sa a, m ap fè nou konnen ke li pral mande kèk atik pou tabli verite sèt loraj yo reprezante a. Kounye a, ann ale nan chapit dis la.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. 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. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.
Et je vis un autre ange puissant descendre du ciel, enveloppé d’une nuée ; un arc-en-ciel était sur sa tête, et son visage était comme le soleil, et ses pieds comme des colonnes de feu. Il tenait dans sa main un petit livre ouvert ; et il posa son pied droit sur la mer, et son pied gauche sur la terre, et il cria d’une voix forte, comme rugit un lion ; et quand il eut crié, les sept tonnerres firent entendre leurs voix. Et lorsque les sept tonnerres eurent fait entendre leurs voix, j’allais écrire ; mais j’entendis du ciel une voix qui me disait : Scelle ce qu’ont dit les sept tonnerres, et ne l’écris pas. Et l’ange que j’avais vu se tenir sur la mer et sur la terre leva sa main vers le ciel, et jura par Celui qui vit aux siècles des siècles, qui a créé le ciel et les choses qui y sont, et la terre et les choses qui y sont, et la mer et les choses qui y sont, qu’il n’y aurait plus de délai ; mais qu’aux jours de la voix du septième ange, quand il sonnerait de la trompette, le mystère de Dieu s’accomplirait, comme il l’a annoncé à ses serviteurs, les prophètes. Et la voix que j’avais entendue du ciel me parla de nouveau, et dit : Va, prends le petit livre ouvert dans la main de l’ange qui se tient sur la mer et sur la terre. J’allai donc vers l’ange, en lui disant : Donne-moi le petit livre. Et il me dit : Prends-le, et dévore-le ; il remplira d’amertume tes entrailles, mais dans ta bouche il sera doux comme du miel. Je pris le petit livre de la main de l’ange, et je le dévorai ; il fut dans ma bouche doux comme du miel ; mais quand je l’eus mangé, mes entrailles furent remplies d’amertume. Puis il me dit : Il faut que tu prophétises de nouveau au sujet de beaucoup de peuples, de nations, de langues et de rois. Apocalypse 10:1–11.
Commenting on chapter ten, Sister White states:
Fit la mhini un commentaire zournal, Sœur White déclare :
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
«Malakhotla ea matla ea ileng a laela Johanne e ne e se e mong ha e se Jesu Kreste. Ho beha leoto la Hae le letona holim’a leoatle, le la Hae le letšehali holim’a naha e ommeng, ho bontša karolo eo A e phethang liketsahalong tsa ho qetela tsa ntoa e kholo le Satane. Boemo bona bo supa matla le borena ba Hae bo phahameng ka ho fetisisa holim’a lefatše lohle. Ntoa ena e ’nile ea eketseha ka matla le ka tieo ho tloha mehleng e meng ho ea ho e meng, ’me e tla tsoela pele ho etsa joalo, ho isa liketsahalong tsa ho qetela, ha tšebetso e bohlale ea matla a lefifi e tla fihla tlhōrōng ea eona. Satane, a kopane le batho ba khopo, o tla thetsa lefatše lohle le likereke tse sa amoheleng lerato la ’nete. Empa malakhotla eo ea matla o batla hore ho eloe hloko. O hoeletsa ka lentsoe le phahameng. O tshwanetse ho bontša matla le borena ba lentsoe la Hae ho bao ba ikopantseng le Satane ho hanyetsa ’nete.»
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“बाद में जब ये सातों गर्जनाएँ अपनी-अपनी वाणी प्रकट कर चुकीं, तब यूहन्ना को, उसी प्रकार जैसे छोटी पुस्तक के विषय में दानिय्येल को, यह आज्ञा दी जाती है: ‘जो बातें उन सात गर्जनाओं ने कही हैं, उन पर मुहर लगा दे।’ ये उन भावी घटनाओं से संबंधित हैं जो अपने-अपने क्रम में प्रकट की जाएँगी। दानिय्येल दिनों के अंत में अपने भाग पर खड़ा होगा। यूहन्ना उस छोटी पुस्तक को खुली हुई देखता है। तब दानिय्येल की भविष्यद्वाणियों का अपना यथोचित स्थान प्रथम, द्वितीय, और तृतीय स्वर्गदूतों के उन संदेशों में होता है, जो संसार को दिए जाने हैं। उस छोटी पुस्तक का खोला जाना समय के संबंध में दिया गया संदेश था।”
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Le livre de Daniel et l’Apocalypse ne font qu’un. L’un est une prophétie, l’autre une révélation; l’un est un livre scellé, l’autre un livre ouvert. Jean entendit les mystères que les tonnerres firent entendre, mais il lui fut ordonné de ne pas les écrire.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
جان کو دیا گیا وہ خاص نور، جو سات گرجوں میں ظاہر کیا گیا تھا، اُن واقعات کی نقشہ کشی تھا جو پہلے اور دوسرے فرشتے کے پیغامات کے تحت وقوع پذیر ہونے والے تھے۔ لوگوں کے لیے اِن باتوں کو جاننا بہتر نہ تھا، کیونکہ اُن کے ایمان کا لازماً امتحان ہونا تھا۔ خدا کے انتظام میں نہایت عجیب اور اعلیٰ درجے کی سچائیاں منادی کی جانے والی تھیں۔ پہلے اور دوسرے فرشتے کے پیغامات کی منادی ہونی تھی، لیکن اِن پیغامات کے اپنے مخصوص کام کو پورا کر لینے سے پہلے مزید کوئی نور ظاہر نہ کیا جانا تھا۔ اسی کی نمائندگی اُس فرشتے سے ہوتی ہے جو ایک پاؤں سمندر پر رکھے کھڑا ہے اور نہایت پُرسنجیدہ قسم کے ساتھ یہ اعلان کرتا ہے کہ اب وقت نہ رہے گا۔” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.
देववाणी करणारा “सामर्थ्यवान देवदूत” जो 11 ऑगस्ट, 1840 रोजी उतरला, तो ख्रिस्त होता; आणि त्याच्या हातात असा संदेश होता, जो योहानाला खाण्यास सांगण्यात आला होता. योहानाने जे खाल्ले ते एक संदेश होते; परंतु तो स्पष्टपणे असा संदेश होता, जो देवाच्या लोकांकडे नेला जाणार होता, जगाकडे नव्हे. या उताऱ्यात लक्ष्यित श्रोते कोण आहेत, हे ओळखणे महत्त्वाचे आहे; कारण जरी ख्रिस्त 11 ऑगस्ट, 1840 रोजी उतरला, आणि त्यामुळे पहिल्या देवदूताच्या संदेशाच्या सामर्थ्यप्राप्तीची खूण झाली, तसेच पहिल्या देवदूताचा संदेश संपूर्ण जगात केव्हा नेला जाईल, हेही त्यातून ओळखले गेले, तरी योहानाने खाण्यासाठी असलेले ते छोटे पुस्तक हे दर्शविते की प्रोटेस्टंटवादाने प्रोटेस्टंटवादाची जबाबदारी मिलराइटांना केव्हा समर्पित केली. ख्रिस्त जेव्हा त्या छोट्या पुस्तकासह उतरला, तेव्हा तो अरण्यातील मंडळीशी असलेला आपला करारसंबंध समाप्त करीत होता, आणि त्याच वेळी मिलराइट लोकांना आपले नवे निवडलेले करारबद्ध लोक म्हणून दर्शवीत होता. मिलराइट हे असे लोक होते, जे पूर्वी देवाचे लोक नव्हते. संदेष्टे कधीही एकमेकांशी विरोध करीत नाहीत.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.
وقال لي: يا ابنَ آدم، قِفْ على قدميك فأكلِّمك. فدخل فيَّ الروحُ حين تكلَّم معي، وأقامني على قدميَّ، فسمعتُ الذي كان يكلِّمني. وقال لي: يا ابنَ آدم، إني مُرسِلُك إلى بني إسرائيل، إلى أمَّةٍ متمرِّدةٍ قد تمرَّدت عليَّ؛ هم وآباؤهم قد تعدَّوا عليَّ إلى هذا اليوم بعينه. فهُم بنون وقحون وقُساةُ القلوب. أنا مُرسِلُك إليهم، فتقول لهم: هكذا قال السيد الرب. وهم، إن سمعوا أو امتنعوا، لأنهم بيتٌ متمرِّد، فإنهم يعلمون أن نبيًّا كان بينهم. وأنت يا ابنَ آدم، فلا تخفْ منهم، ولا تخفْ من كلامهم، وإن كانت معك شوكٌ وحسكٌ، وأنت ساكنٌ بين العقارب؛ فلا تخفْ من كلامهم، ولا ترتعبْ من وجوههم، لأنهم بيتٌ متمرِّد. وتكلِّمهم بكلامي، إن سمعوا أو امتنعوا، لأنهم شديدو التمرُّد. وأما أنت يا ابنَ آدم، فاسمعْ ما أنا مكلِّمُك به؛ لا تكنْ متمرِّدًا مثل ذلك البيت المتمرِّد. افتحْ فمك وكُلْ ما أنا مُعطيك. فنظرتُ، وإذا بيدٍ قد مُدَّت إليَّ، وإذا فيها درجُ سفرٍ. فنشره أمامي، وكان مكتوبًا من داخلٍ ومن خارجٍ، وكُتب فيه مراثٍ ونحيبٌ وويل. ثم قال لي: يا ابنَ آدم، كُلْ ما تجده؛ كُلْ هذا الدرج، واذهبْ كلِّم بيتَ إسرائيل. ففتحتُ فمي، فأطعمني ذلك الدرج. وقال لي: يا ابنَ آدم، أطعِمْ بطنك واملأْ أحشاءك بهذا الدرج الذي أنا مُعطيك. فأكلتُه، فكان في فمي كالعسل حلاوةً. وقال لي: يا ابنَ آدم، اذهبْ، ادخلْ إلى بيت إسرائيل، وكلِّمهم بكلامي. لأنك لستَ مُرسَلًا إلى شعبٍ غامضِ اللسان وثقيلِ اللغة، بل إلى بيت إسرائيل؛ ليس إلى شعوبٍ كثيرةٍ غامضةِ اللسان وثقيلةِ اللغة، لا تستطيع أن تفهم كلامهم. حقًّا، لو أرسلتُك إليهم لسمعوا لك. أما بيتُ إسرائيل فلا يشاء أن يسمع لك، لأنهم لا يشاءون أن يسمعوا لي؛ لأن كلَّ بيت إسرائيل وقحو الوجوه وقُساةُ القلوب. هأنذا قد جعلتُ وجهك صلبًا تجاه وجوههم، وجبهتَك صلبةً تجاه جباههم. كالألماس أصلبَ من الصوَّان جعلتُ جبهتَك؛ فلا تخفْ منهم، ولا ترتعبْ من وجوههم، لأنهم بيتٌ متمرِّد. ثم قال لي: يا ابنَ آدم، كلَّ كلامي الذي أُكلِّمك به تلقَّه في قلبك، واسمعه بأذنيك. حزقيال 2:1–3:10.
When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.
ווען משיח איז אַראָפּגעקומען מיטן קליינעם בוך, וואָס יוחנן האָט גענומען און געגעסן, איז עס געווען אין זײַן „מויל זיס ווי האָניק.“ יוחנן דער מגלה און יחזקאל נעמען ביידע אַ בשׂורה פֿון משיחס „האַנט.“ יחזקאל, און דערפֿאַר אויך יוחנן, האָבן געהאַט אַ בשׂורה איבערצוגעבן „דעם הויז פֿון ישׂראל,“ נישט צו יענע וואָס זײַנען אַרויס פֿון ישׂראל. ווען די אַרויס פֿון ישׂראל וואָלטן געהערט די בשׂורה, וואָלטן זיי זי אָנגענומען, אָבער נישט ישׂראל, ווײַל „דאָס גאַנצע הויז“ פֿון ישׂראל „זײַנען חוצפּהדיק און האַרץ־האַרט.“ דאָס שלימותדיקע הויז פֿון ישׂראל (דאָס גאַנצע הויז) איז געווען גאָר אָפּשפּעניק. ישׂראל אין 1840 איז פאָרגעשטעלט געוואָרן אין התגלות, קאַפּיטל צען, ווי די קהילה אין דער מדבר. זיי האָבן אָנגעפֿילט דעם כּוס פֿון זייער צײַט פֿון פּרוּב.
Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.
Тим не менш, хоча Ізраїль і не почув би цієї звістки, пророкові все ж було наказано понести їм звістку маленької книжки, щоб вони були відповідальні за відкинення світла першого ангела. У книгах суду на них мала бути покладена відповідальність за відмову слухати звістку «пророка», який був «серед них». Відкинути пророка — означає відкинути звістку, яку було дано пророкові ангелом Гавриїлом, а він сам одержав її від Христа, Який одержав її від Отця. Коли Христос зійшов із звісткою маленької книжки у Своїй руці, це відповідало тому, як Святий Дух зійшов під час Його хрещення. Це було прообразно показане в Мойсеї при палаючому кущі, і це є тим самим орієнтиром, який існує в кожному реформаторському русі.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
« L’œuvre de Dieu sur la terre présente, d’âge en âge, une ressemblance frappante dans chaque grande réforme ou dans tout mouvement religieux. Les principes selon lesquels Dieu agit envers les hommes demeurent toujours les mêmes. Les mouvements importants du temps présent ont leur parallèle dans ceux du passé, et l’expérience de l’Église aux siècles précédents renferme pour notre époque des leçons d’une grande valeur. » The Great Controversy, 343.
The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.
11 अगस्त, 1840 को उस्मानी प्रभुत्व का पतन—(जो वह समय है जब यूहन्ना और यहेजकेल ने मसीह के “हाथ” में रखी छोटी पुस्तक को खाया)—पहले स्वर्गदूत के उस संदेश के “सामर्थ्य-प्राप्त” होने को चिह्नित करता है, जो 1798 में “अन्त के समय” पर “पहुँच” चुका था। यह मिलरवादियों के प्रधान भविष्यद्वाणी-सिद्धान्त—एक दिन के लिये एक वर्ष के सिद्धान्त—की पुष्टि द्वारा “सामर्थ्य-प्राप्त” हुआ। तब मसीह ने मिलरवादी मन्दिर की नींव खड़ी करनी आरम्भ की, जैसा कि उसने अपने बपतिस्मे के समय किया था।
“Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’
“ফফ” ভাষায় অনুবাদ করার জন্য লক্ষ্যভাষাটি স্পষ্ট নয়। অনুগ্রহ করে “ff” বলতে কোন ভাষাকে বোঝাচ্ছেন তা জানিয়ে দিন।
“In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.
«En estos primeros discípulos, el fundamento de la iglesia cristiana se iba colocando mediante el esfuerzo individual. Juan dirigió primero a dos de sus discípulos a Cristo. Luego, uno de ellos halla a un hermano y lo lleva a Cristo. Después él llama a Felipe para que le siga, y este fue en busca de Natanael». Spirit of Prophecy, tomo 2, 66.
When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.
عندما نزل المسيح في 11 أغسطس 1840 والسِّفْر الصغير مفتوحٌ في يده، كان ذلك قد سُبِق تصويرُه في حركة الإصلاح من تاريخ المسيح الأرضي، لأن كل حركة إصلاح تمتلك المعالم نفسها بعينها. وكان لموسى وللحركة الإصلاحية التي قادها إلى الخارج المعلمُ نفسه. إن اختبار موسى عند العُلَّيقة المتقدة كان رمزًا لنزول الروح القدس عند معمودية المسيح، الذي كان بدوره رمزًا لعام 1840، والذي يرمز بدوره إلى 11 سبتمبر 2001 حين نزل الملاك القوي المذكور في رؤيا ثمانية عشر.
The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.
“Ɔbɛba” a ɔbɔfo a edi kan no nkrasɛm no, ne “ɔbɛba” a ɔbɔfo a ɔtɔ so abien no nkrasɛm no, ne “ɔbɛba” a ɔbɔfo a ɔtɔ so abiɛsa no nkrasɛm no nyinaa gyina hɔ ma abɔfo. Ɔbɔfo a odi kan no kura nhoma ketewa bi wɔ ne nsam; nea ɔtɔ so abien no kura atwerɛ bi wɔ ne nsam; na nea ɔtɔ so abiɛsa no kura nwoma mmobɔwee bi wɔ ne nsam. Adansefo baanu anaa baasa ano na wɔde si nokware bi so dua. Saa abɔfo abiɛsa no nyinaa, sɛ ebia bere a wɔbae anaa bere a wɔmaa wɔn tumi no, wokura nkrasɛm bi wɔ wɔn nsa mu.
John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.
Jean et Ézéchiel représentent ceux qui ont mangé le message lorsque le message du premier ange fut « revêtu de puissance », ce qui constitue un repère historique différent de celui où le message du premier ange « arriva » en 1798.
The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.
La différence entre la « venue » d’un message et son « habilitation » est une distinction extrêmement importante qu’il faut remarquer. En considérant le passage suivant, notez que le but du premier ange est identique à celui de l’ange d’Apocalypse dix-huit, qui illumine la terre de sa gloire. Remarquez aussi que chaque message provoque une séparation, produisant deux classes d’adorateurs.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first angel] to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
“Mi è stato mostrato l’interesse che tutto il cielo nutriva per l’opera che si svolgeva sulla terra. Gesù incaricò un potente angelo [il primo angelo] di discendere e di avvertire gli abitanti della terra di prepararsi per la Sua seconda apparizione. Quando l’angelo lasciò la presenza di Gesù in cielo, una luce straordinariamente fulgida e gloriosa lo precedeva. Mi fu detto che la sua missione consisteva nell’illuminare la terra con la sua gloria e nell’avvertire gli uomini dell’imminente ira di Dio. Moltitudini ricevettero la luce. Alcuni di essi apparivano molto solenni, mentre altri erano gioiosi e rapiti. Tutti coloro che ricevettero la luce rivolsero il volto verso il cielo e glorificarono Dio. Benché fosse diffusa su tutti, alcuni ne subirono soltanto l’influenza, senza però accoglierla di cuore. Molti furono pieni di grande ira. Ministri e popolo si unirono ai vili e resistettero con fermezza alla luce diffusa dal potente angelo. Ma tutti coloro che la ricevettero si separarono dal mondo e furono strettamente uniti gli uni agli altri.
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.
“সয়তান আৰু তাৰ দূতবিলাকে যিমান সম্ভৱ সিমান লোকৰ মনক পোহৰৰ পৰা আঁতৰাই আনিবলৈ ব্যস্তভাৱে চেষ্টা কৰি আছিল। যি দলটোৱে তাক অস্বীকাৰ কৰিছিল, তেওঁলোকক অন্ধকাৰত এৰি দিয়া হৈছিল। মই দেখিলোঁ, ঈশ্বৰৰ দূতজনে গভীৰতম আগ্ৰহেৰে তেওঁৰ নামত থকা লোকসকলক লক্ষ্য কৰি আছিল, স্বৰ্গীয় উৎসৰ বাৰ্তাখন তেওঁলোকৰ ওচৰত উপস্থাপন কৰা হোৱাৰ সময়ত তেওঁলোকে বিকশিত কৰা চৰিত্ৰ লিপিবদ্ধ কৰিবলৈ। আৰু যীচুৰ প্ৰতি প্ৰেম স্বীকাৰ কৰা বহুতেই যেতিয়া স্বৰ্গীয় বাৰ্তাটোৰ পৰা তুচ্ছতা, উপহাস, আৰু ঘৃণাৰে মুখ ঘূৰাই ল’লে, তেতিয়া হাতত এখন পাণ্ডুলিপি লৈ থকা এজন দূতে সেই লজ্জাজনক নথিভুক্তি লিপিবদ্ধ কৰিলে। সমগ্ৰ স্বৰ্গ ক্ষোভেৰে পূৰ্ণ হৈ উঠিছিল যে যীচুক তেওঁৰ নামত থকা অনুসাৰীসকলৰ দ্বাৰা এনেদৰে অৱজ্ঞা কৰা হ’ব।”
“I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.
«Je vis la déception de ceux qui avaient mis leur confiance, lorsqu’ils ne virent pas leur Seigneur au temps attendu. Le dessein de Dieu était de voiler l’avenir et de conduire Son peuple à un point de décision. Sans la prédication d’un temps déterminé pour la venue du Christ, l’œuvre que Dieu avait projetée n’aurait pas été accomplie. Satan en amenait un très grand nombre à porter leurs regards loin dans l’avenir, vers les grands événements liés au jugement et à la fin du temps de grâce. Il était nécessaire que le peuple fût amené à rechercher avec ardeur une préparation présente.»
“As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.
លុះពេលវេលាបានកន្លងផុតទៅ អ្នកទាំងឡាយដែលមិនបានទទួលពន្លឺរបស់ទេវតានោះយ៉ាងពេញលេញ បានរួមគ្នាជាមួយអ្នកទាំងឡាយដែលបានមើលងាយសារនោះ ហើយពួកគេបានបែរមកចំអកដល់អ្នកទាំងឡាយដែលខកចិត្ត។ ពួកទេវតាបានកត់សម្គាល់ស្ថានភាពរបស់អ្នកដែលប្រកាសខ្លួនថាជាអ្នកដើរតាមព្រះគ្រីស្ទ។ ការកន្លងផុតទៅនៃពេលវេលាច្បាស់លាស់នោះ បានល្បងល និងបញ្ជាក់ពួកគេ ហើយមានមនុស្សជាច្រើនណាស់ត្រូវបានថ្លឹងក្នុងជញ្ជីង ហើយត្រូវបានឃើញថាខ្វះខាត។ ពួកគេបានអះអាងយ៉ាងខ្លាំងថា ខ្លួនជាគ្រីស្ទបរិស័ទ ប៉ុន្តែស្ទើរតែគ្រប់ចំណុចទាំងអស់ បានខកខានមិនដើរតាមព្រះគ្រីស្ទ។ សាតាំងបានអរសប្បាយចំពោះស្ថានភាពរបស់អ្នកដែលប្រកាសខ្លួនថាជាអ្នកដើរតាមព្រះយេស៊ូវ។
“He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.
«او ایشان را در دام خود گرفتار کرده بود. اکثریت را بر آن داشته بود که راه راست را ترک گویند، و آنان میکوشیدند از راهی دیگر به آسمان صعود کنند. فرشتگان دیدند که پاکان و مقدسان با گناهکاران در صهیون و با ریاکارانِ دنیاپرست درآمیختهاند. آنان بر شاگردان حقیقیِ عیسی دیدهبانی کرده بودند؛ اما فاسدان بر مقدسان تأثیر میگذاشتند. آنان که دلهایشان با اشتیاقی سوزان برای دیدار عیسی میتپید، از سوی برادرانِ بهظاهر ایماندارشان از سخن گفتن دربارهٔ آمدن او منع میشدند. فرشتگان آن صحنه را نگریستند و با آن باقیماندهای که ظهورِ سرور خویش را دوست میداشت، همدردی کردند.»
“Another mighty angel [the second angel] was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.
«Un autre ange puissant [le second ange] reçut mission de descendre sur la terre. Jésus plaça dans sa main un écrit, et, lorsqu’il vint sur la terre, il s’écria : “Babylone est tombée, elle est tombée.” Puis je vis de nouveau ceux qui avaient été déçus lever les yeux vers le ciel, attendant avec foi et espérance l’apparition de leur Seigneur. Mais beaucoup semblaient demeurer dans un état d’hébétude, comme endormis ; pourtant, je pouvais discerner sur leurs visages la marque d’une profonde tristesse. Ceux qui avaient été déçus virent, d’après les Écritures, qu’ils étaient dans le temps du retard, et qu’ils devaient attendre patiemment l’accomplissement de la vision. Les mêmes preuves qui les avaient conduits à attendre leur Seigneur en 1843 les amenèrent à l’attendre en 1844. Cependant, je vis que la majorité ne possédait pas cette énergie qui caractérisait leur foi en 1843. Leur déception avait affaibli leur foi.»
“As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.
“Kun alfolah jiɓɓe Alla kawri e ngullital malayka ɗiɗaɓa, jeyaaɓe dow ngesa arda e faamde mawnde no feewi eɗennde ɓatakuru on. Ɓe ngiɗi ɗuɓɓe heewɓe ɓe ndii innde Kirista’en no njooɗi e yeyru e njelndi dow waɗɓe ɓe nannondiri. Nde boliiɗi ɗin ndilli daga hunɗuko yedduko, ‘On ngaanii haa jooni!’ malayka gooto windii ɗe. Malayka on wi’i, ‘Ɓe njeldata Alla.’ Mi hollaaɗo caggal hakke woɗnde iri maajum waɗaaɗe e jaamanuuji kaɗi. Iliyaas njaalaaɗo dow ka kammu, e limce makko jippii dow Eliisa. Caggal ɗum, sukaaɓe bonɓe, ɓe janngaaɓe daga saaraaɓe maɓɓe yo ɓe hoynu gorko Alla, tokki Eliisa, e huunduko njelndu ngo mbiyi, ‘Yah dow, an moyre ngalaa; yah dow, an moyre ngalaa.’ Nde ɓe njelndiri maccuɗo makko nihi, ɓe njelndii Alla, e ɓe heɓii kiita maɓɓe ɗon e ɗon. Nden noon, annduɓe njelndii e yeddii miijo santo’en njahdugol dow, ɗi eɓe ndillanoyte e tikkere Alla, e waɗetee ɓe nana wonde wonaa ko hoyfata hay huunde yoɗde e Jomginal maɓɓe.”
“Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….
यीशु ने अन्य स्वर्गदूतों को शीघ्रता से उड़कर अपने लोगों के मुरझाए हुए विश्वास को पुनर्जीवित और दृढ़ करने, और उन्हें दूसरे स्वर्गदूत के सन्देश तथा उस महत्त्वपूर्ण कार्य को समझने के लिए तैयार करने का आदेश दिया, जो शीघ्र ही स्वर्ग में किया जाने वाला था। मैंने देखा कि इन स्वर्गदूतों ने यीशु से बड़ी सामर्थ्य और ज्योति प्राप्त की, और दूसरे स्वर्गदूत की उसके कार्य में सहायता करने के लिए अपनी नियुक्ति पूरी करने हेतु वे शीघ्रता से पृथ्वी की ओर उड़ गए। जब स्वर्गदूत पुकारने लगे, ‘देखो, दूल्हा आता है; उससे भेंट करने के लिये निकलो,’ तब परमेश्वर के लोगों पर एक महान ज्योति चमकी। फिर मैंने इन निराश हुए लोगों को उठ खड़े होते देखा, और दूसरे स्वर्गदूत के साथ एकमत होकर यह घोषणा करते देखा, ‘देखो, दूल्हा आता है; उससे भेंट करने के लिये निकलो।’ स्वर्गदूतों की ज्योति ने सर्वत्र अन्धकार को भेद डाला। शैतान और उसके स्वर्गदूतों ने इस ज्योति को फैलने और अपना अभिप्रेत प्रभाव उत्पन्न करने से रोकने का प्रयत्न किया। उन्होंने स्वर्ग के स्वर्गदूतों से विवाद किया और उनसे कहा कि परमेश्वर ने लोगों को धोखा दिया है, और यह कि अपनी सारी ज्योति और सामर्थ्य के होते हुए भी वे संसार को यह विश्वास नहीं दिला सकते कि मसीह आने वाला है। परन्तु शैतान के मार्ग को रोकने और लोगों के मनों को उस ज्योति से हटाने के लिए यत्न करने पर भी, परमेश्वर के स्वर्गदूत अपना कार्य करते रहे….
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.
“যখন যীশুর পবিত্র স্থানে পরিচর্যার কার্য সমাপ্ত হল, এবং তিনি মহাপবিত্র স্থানে প্রবেশ করে ঈশ্বরের ব্যবস্থা-সংবলিত সিন্দুকের সম্মুখে দাঁড়ালেন, তখন তিনি পৃথিবীর নিকট তৃতীয় বার্তা সহ আর-এক পরাক্রমশালী দূতকে প্রেরণ করলেন। দূতের হাতে একখানি পত্ররোল অর্পিত হল, এবং সে যখন পরাক্রম ও মহিমায় পৃথিবীতে অবতরণ করল, তখন সে এক ভয়ঙ্কর সতর্কবাণী ঘোষণা করল, মানুষের নিকট কখনও বহিত সর্বাধিক ভীষণ ভর্ত্সনা-সহ। এই বার্তাটি ঈশ্বরের সন্তানদের সতর্ক অবস্থায় স্থাপন করার উদ্দেশ্যে দেওয়া হয়েছিল, তাদের সম্মুখে যে প্রলোভন ও ক্লেশের সময় উপস্থিত ছিল, তা তাদের দেখানোর দ্বারা। দূত বললেন, ‘তাদের সেই পশু ও তার প্রতিমূর্তির সঙ্গে ঘনিষ্ঠ সংগ্রামে প্রবেশ করতে হবে। অনন্ত জীবনের তাদের একমাত্র আশা এই যে, তারা অবিচল থাকবে। যদিও তাদের জীবন বিপন্ন, তবু তাদের সত্যকে দৃঢ়ভাবে ধারণ করতে হবে।’ তৃতীয় দূত এইভাবে তার বার্তা সমাপ্ত করে: ‘এখানে সাধুগণের ধৈর্য; এখানে তাহারাই আছে, যাহারা ঈশ্বরের আজ্ঞাসমূহ পালন করে, এবং যীশুর বিশ্বাস রক্ষা করে।’ যখন সে এই কথাগুলি পুনরুক্তি করছিল, তখন সে স্বর্গীয় পবিত্রধামের দিকে ইঙ্গিত করল। যারা এই বার্তাটি গ্রহণ করে, তাদের সকলের মন মহাপবিত্র স্থানের দিকে পরিচালিত হয়, যেখানে যীশু সিন্দুকের সম্মুখে দাঁড়িয়ে আছেন, এবং যাদের জন্য অনুগ্রহ এখনও স্থির আছে ও যারা অজ্ঞাতসারে ঈশ্বরের ব্যবস্থা লঙ্ঘন করেছে, তাদের সকলের জন্য তিনি তাঁর চূড়ান্ত মধ্যস্থতা সম্পাদন করছেন। এই প্রায়শ্চিত্ত ধার্মিক মৃতদের জন্য যেমন করা হয়, তেমনি ধার্মিক জীবিতদের জন্যও। এর অন্তর্ভুক্ত সকলেই, যারা খ্রিষ্টের উপর নির্ভর করে মৃত্যুবরণ করেছে, কিন্তু ঈশ্বরের আজ্ঞাসমূহ সম্বন্ধে আলো না পাওয়ায়, তার বিধানসমূহ লঙ্ঘন করে অজ্ঞাতসারে পাপ করেছিল।” Early Writings, 245–254.
A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.
په همدې کتاب کې څو مخونه وروسته، او هماغو مفاهیمو ته چې همدا اوس ورته اشاره وشوه په خطاب کې، خور وایټ څرګندوي چې د میلرایټ په تاریخ کې د دریو پیغامونو ردول د مسیح په تاریخ کې تمثیل شوي وو. هلته هغه دوه شاهدان وړاندې کوي چې یو تدریجي ازمایښتي بهیر په ګوته کوي، داسې بهیر چې له هرې ازموینې څخه بریا غوښتنه کوي، تر څو بلې ازموینې ته د تګ وړتیا پیدا شي.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Jeg så en skare, som stod vel bevogtet og fast, og som ikke gav nogen støtte til dem, der ville rokke legemets grundfæstede tro. Gud så på dem med bifald. Jeg fik vist tre trin — den første, den anden og den tredje engels budskab. Den engel, som ledsagede mig, sagde: ‘Ve den, som flytter en blok eller rører en stift i disse budskaber. Den rette forståelse af disse budskaber er af livsvigtig betydning. Sjæles skæbne afhænger af den måde, hvorpå de modtages.’ Jeg blev igen ført ned gennem disse budskaber og så, hvor dyrt Guds folk havde købt deres erfaring. Den var blevet vundet gennem megen lidelse og hård kamp. Gud havde ledet dem skridt for skridt, indtil Han havde stillet dem på en fast, urokkelig platform. Jeg så enkeltpersoner nærme sig platformen og undersøge grundvolden. Nogle trådte straks op på den med glæde. Andre begyndte at finde fejl ved grundvolden. De ønskede, at der skulle foretages forbedringer, og så ville platformen være mere fuldkommen, og folket langt lykkeligere. Nogle trådte ned fra platformen for at undersøge den og erklærede, at den var lagt forkert. Men jeg så, at næsten alle stod faste på platformen og formanede dem, som var trådt ned, til at ophøre med deres klager; for Gud var Mesterbyggeren, og de kæmpede imod Ham. De genfortalte Guds underfulde gerning, som havde ført dem til den faste platform, og i forening løftede de deres øjne mod himmelen og priste Gud med høj røst. Dette gjorde indtryk på nogle af dem, som havde klaget og forladt platformen, og de trådte atter op på den med ydmygt blik.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah [typifying the first angel’s message] to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus [typifying the second angel’s message]. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ [typifying the third angel’s message]. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, [typifying the angel of Revelation eighteen] which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
«On m’a ramenée à la proclamation du premier avènement de Christ. Jean fut envoyé dans l’esprit et la puissance d’Élie [préfigurant le message du premier ange] pour préparer la voie de Jésus. Ceux qui rejetèrent le témoignage de Jean ne tirèrent aucun profit des enseignements de Jésus [préfigurant le message du second ange]. Leur opposition au message qui annonçait sa venue les plaça dans une position où ils ne pouvaient recevoir aisément les preuves les plus fortes qu’il était le Messie. Satan poussa ceux qui rejetèrent le message de Jean à aller plus loin encore, jusqu’à rejeter et crucifier Christ [préfigurant le message du troisième ange]. En agissant ainsi, ils se placèrent là où ils ne pouvaient recevoir la bénédiction du jour de la Pentecôte, [préfigurant l’ange d’Apocalypse dix-huit] qui leur aurait enseigné le chemin du sanctuaire céleste. La déchirure du voile du temple montra que les sacrifices et les ordonnances juifs ne seraient plus reçus. Le grand Sacrifice avait été offert et avait été accepté, et le Saint-Esprit qui descendit au jour de la Pentecôte détourna l’esprit des disciples du sanctuaire terrestre vers le sanctuaire céleste, où Jésus était entré par son propre sang, pour répandre sur ses disciples les bienfaits de son expiation. Mais les Juifs furent laissés dans de profondes ténèbres. Ils perdirent toute la lumière qu’ils auraient pu avoir sur le plan du salut, et continuèrent à se confier dans leurs sacrifices et leurs offrandes inutiles. Le sanctuaire céleste avait pris la place du sanctuaire terrestre, pourtant ils n’avaient aucune connaissance de ce changement. Par conséquent, ils ne pouvaient recevoir aucun bénéfice de la médiation de Christ dans le lieu saint.»
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“ધણા લોકો યહૂદીઓએ ખ્રિસ્તને નકારી કાઢવામાં અને ક્રૂસ પર ચઢાવવામાં જે માર્ગ અપનાવ્યો તેને ભય સાથે જુએ છે; અને જ્યારે તેઓ તેમની ઉપર થયેલા તેમના લજ્જાસ્પદ અપમાનનો ઇતિહાસ વાંચે છે, ત્યારે તેઓ માને છે કે તેઓ તેમને પ્રેમ કરે છે, અને પીતરે જેમ તેમને નકારી કાઢ્યા તેમ કે યહૂદીઓએ જેમ તેમને ક્રૂસ પર ચઢાવ્યા તેમ તેઓ કદી ન કરતા. પરંતુ જે દેવ સર્વના હૃદયો વાંચે છે, તેણે યેસુ માટે તેઓએ અનુભવી હોવાનો દાવો કર્યો તે પ્રેમને કસોટી પર મૂક્યો છે. પ્રથમ દેવદૂતના સંદેશના સ્વીકારને લઈને સમગ્ર સ્વર્ગે અતિ ઊંડા રસથી નિહાળ્યું. પરંતુ ઘણા, જેઓ યેસુને પ્રેમ કરતા હોવાનો દાવો કરતા હતા, અને ક્રોસની વાર્તા વાંચતાં આંસુ વહાવતા હતા, તેઓએ તેમના આગમનની સુસમાચારની ઠઠ્ઠા ઉડાવી. સંદેશને આનંદથી સ્વીકારવાને બદલે, તેમણે તેને ભ્રમ જાહેર કર્યો. જેમને તેમના પ્રગટ થવાનું પ્રેમ હતું, તેઓને તેમણે દ્વેષ કર્યો અને કલીસિયાઓમાંથી બહાર કાઢી મૂક્યા. જેમણે પ્રથમ સંદેશ નકાર્યો, તેઓ બીજા દ્વારા લાભ પામી શક્યા નહીં; અને મધરાત્રિના જયઘોષથી પણ તેઓને કોઈ લાભ થયો નહીં, જેનો હેતુ એવો હતો કે વિશ્વાસ દ્વારા તેઓ યેસુ સાથે સ્વર્ગીય પવિત્રસ્થાનના પરમપવિત્ર સ્થાને પ્રવેશ કરવા તૈયાર થાય. અને પહેલા બે સંદેશોને નકારી કાઢવાથી તેમણે પોતાની સમજને એટલી અંધકારી બનાવી દીધી છે કે ત્રીજા દેવદૂતના સંદેશમાં રહેલો, પરમપવિત્ર સ્થાને જવાનો માર્ગ દર્શાવતો પ્રકાશ તેઓ જોઈ શકતા નથી. મેં જોયું કે જેમ યહૂદીઓએ યેસુને ક્રૂસ પર ચઢાવ્યો, તેમ નામમાત્રની કલીસિયાઓએ આ સંદેશાઓને ક્રૂસ પર ચઢાવ્યાં છે; અને તેથી તેમને પરમપવિત્ર સ્થાને જવાના માર્ગનું કોઈ જ જ્ઞાન નથી, અને ત્યાં યેસુ જે મધ્યસ્થતા કરે છે તેનાથી તેમને કોઈ લાભ થઈ શકતો નથી. જે રીતે યહૂદીઓ તેમના નિષ્ફળ બલિદાનો અર્પણ કરતા હતા, તે જ રીતે તેઓ યેસુએ છોડેલા વિભાગ તરફ પોતાની નિષ્ફળ પ્રાર્થનાઓ અર્પે છે; અને શેતાન, આ ભ્રમથી પ્રસન્ન થઈ, ધાર્મિક સ્વરૂપ ધારણ કરે છે, અને આ ખ્રિસ્તી હોવાનો દાવો કરનારાઓના મનને પોતાની તરફ દોરે છે, પોતાના બળથી, પોતાના ચિહ્નોથી, અને ખોટા અજાયબીઓથી કાર્ય કરીને, તેમને પોતાના ફાંસામાં મજબૂતીથી બંધાઈ રાખવા માટે.” Early Writings, 258–261.
The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.
Les passages tirés du livre *Early Writings* ont été enseignés à maintes reprises par le ministère de Future for America. Mais ces passages illustrent des vérités qui sont demeurées inaperçues.
The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.
Τα ορόσημα της ιστορίας του Μιλλεριτικού κινήματος είναι θεμελιωμένα επάνω σε διάφορα μεταρρυθμιστικά κινήματα της Αγίας Γραφής. Χωρίς κάποια εξοικείωση με τα ορόσημα που απαντώνται σε κάθε μεταρρυθμιστικό κίνημα, είναι μάλλον απίθανο να κατανοήσει κανείς τη σημασία της διάκρισης μεταξύ τού πότε ένα μήνυμα «φθάνει» και τού πότε «ενδυναμώνεται». Είναι επίσης πιθανό ότι πολλοί από εκείνους που είναι εξοικειωμένοι με τα παράλληλα μεταρρυθμιστικά κινήματα έχουν παραβλέψει ορισμένα πολύ σημαντικά γνωρίσματα των διαφόρων οροσήμων των μεταρρυθμιστικών κινημάτων.
The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.
De “zeven donderslagen”, die de gebeurtenissen aan het begin van het adventisme en de gebeurtenissen aan het einde van het adventisme vertegenwoordigen, vormen het licht dat wordt ontzegeld vlak voordat de genadetijd sluit. Ons wordt meegedeeld dat de “zeven donderslagen” zowel “een schets van gebeurtenissen die zich zouden voltrekken onder de boodschappen van de eerste en tweede engel” vertegenwoordigen, als “toekomstige gebeurtenissen die in hun volgorde geopenbaard zullen worden.” De “zeven donderslagen” dragen de signatuur van Alfa en Omega.
The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”
La « délinéation des événements » qui se sont accomplis « sous les messages du premier et du second ange » typifie les événements qui s’accomplissent sous le message du troisième ange. Lorsque Jean reçut l’ordre de ne pas écrire ce qu’avaient fait entendre les sept tonnerres, cet ordre avait été typifié par celui qui avait été donné à Daniel de sceller son livre, car il nous est dit qu’après que « les sept tonnerres eurent fait entendre leurs voix, l’injonction est adressée à Jean, comme à Daniel, au sujet du petit livre : “Scelle ce qu’ont dit les sept tonnerres.” »
Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.
Ézékiel et Jean illustrent tous deux le peuple de Dieu mangeant le message lors de la mise en puissance du premier ange en 1840, et le prophète Jérémie illustre la déception qui eut lieu parmi le peuple de Dieu lorsque le message du premier ange sembla échouer.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Maneno yako yalionekana, nami nikayala; na neno lako likawa kwangu furaha na shangwe ya moyo wangu; kwa maana nimeitwa kwa jina lako, Ee Bwana, Mungu wa majeshi. Sikuketi katika kusanyiko la wenye dhihaka, wala sikufurahi; naliketi peke yangu kwa sababu ya mkono wako; kwa maana umenijaza ghadhabu. Mbona maumivu yangu ni ya daima, na jeraha langu haliponyeki, likikataa kuponywa? Je, hakika utakuwa kwangu kama mdanganyifu, na kama maji yapungukayo? Kwa hiyo, BWANA asema hivi, Ukirudi, ndipo nitakurudisha tena, nawe utasimama mbele zangu; na ikiwa utatoa yaliyo ya thamani katika yaliyo duni, utakuwa kama kinywa changu; na wao na wakurudie wewe, bali wewe usiwarudie wao. Nami nitakufanya kwa watu hawa kuwa ukuta wa shaba wenye boma; nao watapigana nawe, lakini hawatakushinda; kwa maana mimi ni pamoja nawe kukuokoa na kukukomboa, asema BWANA. Nami nitakuokoa katika mkono wa waovu, nami nitakukomboa katika mkono wa watu wa kutisha. Yeremia 15:16–21.
Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.
Yeremia telah menemukan perkataan-perkataan dari kitab kecil itu sebagaimana Yohanes dan Yehezkiel, dan ia pun telah memakan pesan itu, tetapi pesan itu telah menjadi suatu pesan (air) yang telah gagal. Seolah-olah Allah telah berdusta, yang tentu saja mustahil, namun tuduhan tentang suatu “dusta” memberikan kunci untuk menempatkan Yeremia pada kekecewaan Millerit yang pertama yang dilambangkan dalam Habakuk.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.
Dumézö meŋ nyaɖuɖu dzi, eye matsɔ ɖokuinye anyi ɖe kpɔkpɔƒe dzi, eye makpɔ be nu ka wòagblɔ nam, eye nu ka magblɔ ne wòafɔ̃m. Ke Aƒetɔ la ɖo ŋu nam, eye wògblɔ be, Ŋlɔ ŋutega la, eye na wò dze egɔme ɖe kplakplawo dzi, bene ame si xlẽe la nate ŋu azi. Elabena ŋutega la gale ɣeyiɣi si wowɔ ɖo na la ta, gake le nuwuwu la me la, eƒe nya ado go, eye mate ŋu aʋu aɖa o: ne eklẽ ɖi hã la, lalɔ̃e; elabena makae ava; mate ŋu aklẽ ɖi o. Habakkuk 2:1–3.
The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.
Pono ea molaetsa oa lengeloi la pele e ile ea ngoloa chate ea bo-pula-maliboho ea 1843 e neng e tataisoa ke “letsoho” la Molimo.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
„Jag har sett att 1843 års profetiska tavla var ledd av Herrens hand, och att den inte borde ändras; att sifferuppgifterna var sådana som Han ville ha dem; att Hans hand vilade över och dolde ett misstag i några av siffrorna, så att ingen kunde se det, förrän Hans hand drogs tillbaka.” Early Writings, 74.
The “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.
Saati i caktuar i vitit 1843 u paraqit në diagramë, dhe për këtë arsye ajo quhet diagrami i vitit 1843. Ajo u botua në vitin 1842, në përmbushje të urdhërimit te Habakuku për ta “shkruar vegimin dhe për ta bërë të qartë mbi tabela”. Vegimi duhej të bëhej i qartë mbi “tabela”, në shumës, duke treguar kështu se, pasi Zoti e hoqi dorën e Tij nga gabimi në diagramin e vitit 1843, ai do të korrigjohej në diagramin pionier të vitit 1850. Gabimi solli zhgënjimin e parë, dhe Jeremia përfaqëson ata që e kishin ngrënë librin e vogël më 11 gusht 1840 dhe u zhgënjyen kur dështoi saati i caktuar i vitit 1843.
When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.
Jeremiah o ne a jele buka e nyenyane ka 1840, e ne e le “thabo le nyakallo” ea pelo ea hae; empa ha ho soetseha ho fihla, ha aa ka a hlola a “thaba,” ’me a “lula a le mong ka baka la” “letsoho” la Molimo. Letsoho la Molimo le ne le koahetse “phoso e itseng lipalong,” ka hona la etsa hore Jeremiah a nahane ka monyetla oa hore Molimo o buile leshano. Pallo e ileng ea fuoa Jeremiah e ne e le hore, haeba a ka “kgutla” bohlokong ba hae ba pelo, Molimo o ne a tla etsa Jeremiah hore e be “molomo” oa Hae. Haeba Jeremiah a ka kgutlela ho Molimo ho tloha ho soetseheng ha hae ’me a elelloe hore o ne a le nakong ea tieho ea papiso ea baroetsana ba leshome, Molimo o ne a tla mo sebelisa hore e be sebui sa Hae se neng se tla supa ka nepo hore na pono e tshwanetse ho fihla neng ’me e se hlole e lieha.
The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.
Ku dzudzanya timhaka leti laha, hi ku tiyisisa leswaku eka marungula hinkwawo ya ntsumi, “ku fika” ka wona ni “ku nyikiwa matimba” ka wona swi humesa rungula ra vutomi kumbe rifu leri vumbaka tinxaka timbirhi ta vagandzeri. Tintsumi letinharhu i magoza manharhu ya maendlelo lama yaka emahlweni ya ku ringiwa. Leswi nga swa nkoka swinene eka mhaka leyi hi lavaka ku yi simeka, hi leswaku hambileswi ku twisisa ka tindlati ta nkombo ku lemukiweke ku nga ri khale endzhaku ka ku fika ka “nkarhi wa makumu” hi 1989 loko tindzimana ta tsevu ta makumu ta Daniyele ti pfuriwile, ti tivisa ku pfaleka ka vuavanyisi, ku kona ku tlhela ku va ni ku pfuriwa kun’wana ka tindlati ta nkombo emakumu ka matimu ya ntsumi ya vunharhu.
The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.
L’histoire des débuts de l’adventisme commence avec le descellement du premier ange en 1798, et elle s’achève avec le descellement d’une vérité sur laquelle le Seigneur avait posé sa main afin de produire une déception. Il retira ensuite sa main (descellement) et révéla le message du temps d’attente.
The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.
Nkhani ya kumalizgika kwa Adventism yikwamba pa kuvumbulika kwa uthenga wa mungelo wachitatu mu 1989, ndipo yikumalira pa kuvumbulika kwa unenesko uwo Ambuye wakaŵika woko Lake pa iwo kuti wabiske, mwakuti wababiske kukhumba. Sono wakuwuskapo woko Lake, ndipo ntheura wakuvumbura uthenga wa kukhumba kwakwamba na nyengo ya kuchedwa. Wakuvumbura chilato cha Julayi 18, 2020.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
এজন্য সদাপ্রভু এই কথা বলেন, যদি তুমি ফিরে আস, তবে আমি তোমাকে পুনরায় ফিরিয়ে আনব, এবং তুমি আমার সম্মুখে দাঁড়াবে; আর যদি তুমি নিকৃষ্টের মধ্য থেকে মূল্যবানটিকে পৃথক করে বের কর, তবে তুমি আমার মুখের ন্যায় হবে; তারা তোমার কাছে ফিরে আসুক, কিন্তু তুমি তাদের কাছে ফিরে যেয়ো না। আর আমি তোমাকে এই লোকদের বিরুদ্ধে দুর্গপ্রাচীরসদৃশ পিতলের প্রাচীর করব; তারা তোমার বিরুদ্ধে যুদ্ধ করবে, কিন্তু তোমার বিরুদ্ধে জয়লাভ করতে পারবে না; কারণ আমি তোমার সঙ্গে আছি, তোমাকে রক্ষা করতে এবং তোমাকে উদ্ধার করতে, সদাপ্রভু বলেন। আর আমি তোমাকে দুষ্টদের হাত থেকে উদ্ধার করব, এবং ভয়ংকরদের হাত থেকে তোমাকে মুক্ত করব। যিরমিয় 15:19–21।