In the previous article, we aligned the prophetic characteristics of the fifth trumpet, which is the first woe, with the soon-coming Sunday law. Considering the fifth trumpet as the first of the last three trumpets from the approach that the first illustrates the last, aligns the prophetic role of Islam of the first woe with the earthquake of Revelation eleven. I received an email from a friend the day after we discussed this article of the Sabbath meeting, and my friend was also trying to align the sixth trumpet, which is the second woe, with the soon-coming Sunday law. This is a valid approach, for the last three trumpets are three woes.
Dans l’article précédent, nous avons fait correspondre les caractéristiques prophétiques de la cinquième trompette, qui est le premier malheur, avec la loi dominicale imminente. En considérant la cinquième trompette comme la première des trois dernières trompettes selon l’approche voulant que la première illustre la dernière, le rôle prophétique de l’islam du premier malheur s’harmonise avec le tremblement de terre d’Apocalypse onze. J’ai reçu un courriel d’un ami le lendemain du jour où nous avons examiné cet article lors de la réunion de sabbat, et mon ami cherchait lui aussi à faire correspondre la sixième trompette, qui est le second malheur, avec la loi dominicale imminente. C’est une approche valable, car les trois dernières trompettes sont trois malheurs.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Kai nikatazama, nikasikia malaika akiruka katikati ya mbingu, akisema kwa sauti kuu, Ole, ole, ole, kwa wakaao juu ya nchi kwa sababu ya sauti nyingine za tarumbeta za wale malaika watatu, ambao bado hawajapiga! Ufunuo 8:13.
The last three trumpets are a distinct symbol within the seven trumpets as are the last three churches distinct from the first four and the last three seals are distinct from the seven seals. This prophetic truth has been often addressed through the years. Along with considering the light produced by considering the first and third woe as an alpha and an omega symbol, we must also consider the three woes as a triple application of prophecy.
Les trois dernières trompettes constituent, au sein des sept trompettes, un symbole distinct, de même que les trois dernières Églises se distinguent des quatre premières, et que les trois derniers sceaux se distinguent de l’ensemble des sept sceaux. Cette vérité prophétique a souvent été exposée au fil des années. En plus de considérer la lumière produite par l’examen du premier et du troisième malheur comme un symbole d’alpha et d’oméga, nous devons aussi considérer les trois malheurs comme une triple application de la prophétie.
A triple application of prophecy identifies that all the prophetic characteristics of the first and second woe will exist in the third woe. The first woe was Islam of Arabia and the second woe was Islam of Turkey. The first woe was to “torment” and the second woe was to “kill” a third part of men.
Unekezaji wa unabii wa namna tatu unaonyesha kwamba sifa zote za kinabii za ole la kwanza na la pili zitakuwapo katika ole la tatu. Ole la kwanza lilikuwa Uislamu wa Uarabuni, na ole la pili lilikuwa Uislamu wa Uturuki. Ole la kwanza lilikuwa la “kutesa,” na ole la pili lilikuwa la “kuua” theluthi moja ya wanadamu.
Torment of the First Woe
Bampe ya Mpasi ya Liboso
And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. … And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5, 10.
И им было дано не убивать их, а мучить пять месяцев; и мучение от них было подобно мучению от скорпиона, когда он ужалит человека. … И хвосты у них были, как у скорпионов, и в хвостах их были жала; и власть их была — вредить людям пять месяцев. Откровение 9:5, 10.
Death of the Second Woe
Lifti hins síðara veiropna
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. … By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. Revelation 9:15, 18.
Kwaye kwakhululwa iingelosi ezine, ezazilungiselwe elo lixa, nolo suku, naloo nyanga, naloo nyaka, ukuze zibulale isithathu sabantu. … Ngezi zintathu kwabulawa isithathu sabantu, ngumlilo, nangumsi, nangangesalfure, eyaphuma emilonyeni yazo. ISityhilelo 9:15, 18.
The two thirds of men that were not killed, did not repent.
Men naani firifiri o, woku wɔn no, wɔn a wonkum wɔn no, wɔn ansakra wɔn adwene.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Na wanaume wengine, ambao hawakuuawa kwa mapigo hayo, hawakutubu matendo ya mikono yao, ili wasiisujudie pepo wachafu, na sanamu za dhahabu, na fedha, na shaba, na mawe, na miti; zisizoweza kuona, wala kusikia, wala kutembea. Wala hawakutubu uuaji wao, wala uchawi wao, wala uasherati wao, wala wizi wao. Ufunuo 9:20, 21.
The seven trumpets typify the seven last plagues, and in verse twenty the trumpets are called plagues. The United States is one third of the threefold union of the dragon, beast and false prophet, and it is killed as the sixth kingdom at the Sunday law. Its death was brought about because of false worship, typified by “the works of their hands,” the “worship” of “devils and idols of gold, and silver, and brass, and stone, and of wood,” of “murders,” “sorceries,” “fornication” and “theft.”
Les sept trompettes préfigurent les sept derniers fléaux, et au verset vingt les trompettes sont appelées fléaux. Les États-Unis constituent un tiers de l’union tripartite du dragon, de la bête et du faux prophète, et ils sont mis à mort en tant que sixième royaume lors de la loi dominicale. Leur mort fut provoquée par le faux culte, figuré par « les œuvres de leurs mains », par le « culte » des « démons et des idoles d’or, d’argent, d’airain, de pierre et de bois », par les « meurtres », les « sortilèges », la « fornication » et le « vol ».
False worship, typified by Sunday worship is the “cause” that is to be repented of, but they repented not, so the “effect” is the torment and death brought by the locusts of Islam. Though one third of men, the United States is killed at the Sunday law the other two thirds does not repent.
L’adoretscha falussa, simbolisada tras il cult da la dumengia, è la «causa» da la quala ins duai sa repentar; dentant els na sa repentan betg, uschia che l’«effect» è il turment e la mort ch’èn manads tras las locustas da l’islam. Era sche in terz dals umans, ils Stadis Unids, vegn mazzà cun la lescha da la dumengia, ils auters dus terzs na sa repentan betg.
Woes and Angels
Malheurs et anges
The first and second woes correspond to the first and second angels of Millerite history, and that history is repeated to the very letter in the history of the one hundred and forty-four thousand. The history of the one hundred and forty-four thousand is the history of the third angel and corresponds to the third woe. Just as the waymarks of the Millerite history are repeated in the history of the one hundred and forty-four thousand, so too, the waymarks of the first and second woes will be repeated in the history of the third angel.
Die erste und die zweite Wehe entsprechen dem ersten und zweiten Engel der milleritischen Geschichte, und diese Geschichte wiederholt sich bis auf den Buchstaben in der Geschichte der Hundertvierundvierzigtausend. Die Geschichte der Hundertvierundvierzigtausend ist die Geschichte des dritten Engels und entspricht dem dritten Wehe. So wie die Wegmarken der milleritischen Geschichte in der Geschichte der Hundertvierundvierzigtausend wiederholt werden, so werden auch die Wegmarken des ersten und zweiten Wehes in der Geschichte des dritten Engels wiederholt werden.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.
“Pesan kahiji jeung kadua dipasihkeun dina taun 1843 jeung 1844, sarta ayeuna urang aya dina pangwartaan pesen katilu; tapi katilu-tirina pesen éta masih kénéh kudu diproklamasikeun. Kiwari ieu, sarua pentingna jeung baheula, yén éta pesen-pesen kudu diulang deui ka jalma-jalma anu keur neangan bebeneran. Ku kalam jeung sora urang kudu ngagentraan pangwartaan éta, némbongkeun runtuyanana, jeung panerapan nubuat-nubuat anu mawa urang ka pesen malaikat katilu. Moal aya nu katilu lamun euweuh nu kahiji jeung kadua. Pesen-pesen ieu kudu urang sampaikan ka dunya ngaliwatan terbitan-terbitan, dina khotbah-khotbah, bari némbongkeun dina jalur sajarah kenabian hal-hal anu geus kajadian jeung hal-hal anu bakal kajadian.” Selected Messages, buku 2, 104.
Our work as students of prophecy is to combine the first and second angels’ messages into the third angel’s message. Without the first two messages you cannot have a third message, for “there cannot be a third without the first and second.” This is true in terms of ‘sequence,’ for if there is no first and second, then the third is actually the first. It is also true in terms of ‘content,’ for the prophetic characteristics of the first and second identify the characteristics of the third. Mathematically there is no third without a first and second, and prophetically there are no waymarks in the third angel, if the waymarks of the first and second are left out.
شغلُنا، نحن دارسي النبوّة، هو أن نضمّ رسالةَ الملاك الأوّل ورسالةَ الملاك الثاني إلى رسالةِ الملاك الثالث. فبدون الرسالتين الأُوليين لا يمكن أن تكون هناك رسالةٌ ثالثة، لأنّه «لا يمكن أن تكون ثالثةٌ بدون الأولى والثانية». وهذا صحيحٌ من حيث «التسلسل»، إذ إنّه إن لم تكن هناك أولى وثانية، فإنّ الثالثة تكون في الحقيقة هي الأولى. وهو صحيحٌ أيضًا من حيث «المضمون»، لأنّ الخصائص النبويّة للأولى والثانية تُعرِّف خصائص الثالثة. ومن الوجهة الرياضيّة لا وجود لثالثة بدون أولى وثانية، ومن الوجهة النبويّة لا تكون في الملاك الثالث معالمُ طريق، إذا أُغفِلَت معالمُ الطريق في الأولى والثانية.
“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, 803, 804.
«Dieu a donné aux messages d’Apocalypse 14 leur place dans la chaîne de la prophétie, et leur œuvre ne doit pas cesser avant la clôture de l’histoire de cette terre. Les messages du premier et du deuxième ange sont encore la vérité pour ce temps, et doivent se dérouler parallèlement à celui qui suit. Le troisième ange proclame son avertissement d’une voix forte. “Après cela, dit Jean, je vis un autre ange descendre du ciel, ayant une grande puissance; et la terre fut éclairée de sa gloire.” Dans cette illumination, la lumière des trois messages se trouve réunie.» The 1888 Materials, 803, 804.
Our work is to show “in the line of prophetic history the things that have been” in the movement of the Millerites, “and the things that will be” in the movement of the one hundred and forty-four thousand.
Le rôle qui nous incombe est de montrer, « dans la ligne de l’histoire prophétique, les choses qui ont été » dans le mouvement des millérites, « et les choses qui seront » dans le mouvement des cent quarante-quatre mille.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“Боғдо донъяны анын мыйзамсызлығы өсөн җәзаларға тора. Ул үҙҙәренә бирелгән яҡтылыҡ менән хәҡиҡәтте кире ҡаҡҡандары өсөн дини ойошмаларҙы ла җәзаларға тора. Беренсе, икенсе һәм өсөнсө фәрештәләр хәбәрҙәрен берләштергән бөйөк хәбәр донъяға еткерелергә тейеш. Был беҙҙең хеҙмәтебеҙҙең төп йөге булырға тейеш.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
The combining of the message of the first and second angel is what lightens the earth when the angel of Revelation eighteen descends. She stated, “‘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 “illumination” associated with “the earth” being “lightened” is accomplished when “the light of all three messages is combined.” The work of combining line upon line, the three messages, by bringing the Millerite history into parallel with the history of the one hundred and forty-four thousand is also to be accomplished with the three woes.
Ang pag-uugnay ng mensahe ng una at ikalawang anghel ang siyang nagbibigay-liwanag sa lupa kapag ang anghel ng Apocalipsis dieciocho ay bumababa. Kanyang sinabi, “‘Pagkatapos ng mga bagay na ito,’ wika ni Juan, ‘nakita ko ang isa pang anghel na bumababa mula sa langit, na may dakilang kapangyarihan, at ang lupa ay naliwanagan ng kaniyang kaluwalhatian.’ Sa kaliwanagang ito, ang liwanag ng lahat ng tatlong mensahe ay pinagsama.” Ang “kaliwanagan” na kaugnay ng “lupa” na “naliwanagan” ay nagaganap kapag “ang liwanag ng lahat ng tatlong mensahe ay pinagsama.” Ang gawain ng pagsasama, taludtod sa taludtod, ng tatlong mensahe, sa pamamagitan ng paghahanay ng kasaysayang Millerita na kaagapay ng kasaysayan ng isang daan at apatnapu’t apat na libo ay dapat ding isakatuparan kaugnay ng tatlong kaabahan.
The fall of Babylon, as proclaimed by the second angel cannot be separated from the message of the first angel. The message of the first angel identified the Second Coming of Christ in 1843, and when the message failed, the effect of the message produced the fall of the Protestant churches. The effect was the second angel, the cause was the failure of the first angel. Had there been no first angel, there would have been no fall of Babylon as proclaimed by the second angel. The element that bound the cause and effect together was “time.” The “time” (1843) failed to materialize and that failure produced the “effect.” The “cause” was the error of identifying that the three prophecies which Miller had incorrectly concluded would end around 1843. Those three prophecies of 1335, 2300, and the 2520 years Miller had believed would terminate with Christ's coming in the clouds in 1843. When the time prophecies Miller had incorrectly understood failed, it provided the reason for the Protestants to reject the message of the first angel, and the second angel arrived. The first angel was the “cause” and the second was the “effect.”
बाबेलको पतन, जसरी दोस्रो स्वर्गदूतद्वारा घोषणा गरिएको छ, पहिलो स्वर्गदूतको सन्देशबाट अलग गर्न सकिँदैन। पहिलो स्वर्गदूतको सन्देशले 1843 मा ख्रीष्टको दोस्रो आगमनलाई पहिचान गर्यो, र जब त्यो सन्देश असफल भयो, त्यस सन्देशको प्रभावले प्रोटेस्टेन्ट मण्डलीहरूको पतन उत्पन्न गर्यो। त्यो प्रभाव दोस्रो स्वर्गदूत थियो; कारण भने पहिलो स्वर्गदूतको असफलता थियो। यदि पहिलो स्वर्गदूत नै नहुने थियो भने, दोस्रो स्वर्गदूतद्वारा घोषणा गरिएको बाबेलको पतन पनि हुने थिएन। कारण र प्रभावलाई एकसाथ बाँध्ने तत्त्व “समय” थियो। त्यो “समय” (1843) साकार हुन सकेन, र त्यस असफलताले “प्रभाव” उत्पन्न गर्यो। “कारण” भनेको त्यो त्रुटि थियो जसद्वारा मिलरले गलत निष्कर्ष निकालेका थिए कि ती तीन भविष्यवाणीहरू 1843 तिर अन्त्य हुनेछन्। 1335, 2300, र 2520 वर्षका ती तीन भविष्यवाणीहरू 1843 मा बादलहरूमा ख्रीष्टको आगमनसँगै समाप्त हुनेछन् भनी मिलरले विश्वास गरेका थिए। जब मिलरले गलत रूपमा बुझेका समयसम्बन्धी भविष्यवाणीहरू असफल भए, त्यसले प्रोटेस्टेन्टहरूलाई पहिलो स्वर्गदूतको सन्देश अस्वीकार गर्ने कारण प्रदान गर्यो, र दोस्रो स्वर्गदूत आयो। पहिलो स्वर्गदूत “कारण” थियो र दोस्रो “प्रभाव” थियो।
The first and second angels’ messages cannot be separated, for they are prophetically connected by prophetic time. The first and second woes are also prophetically connected by “time.” The time prophecy of the first woe identifying one hundred and fifty years of torment ends exactly where the time prophecy of three hundred ninety-one years and fifteen days of the second woe that kills, begins. Time prophecy connects the first and second woe and also the first and second angels’ messages.
প্রথম ও দ্বিতীয় স্বর্গদূতের বার্তা পৃথক করা যায় না, কারণ নবীগত সময়ের দ্বারা তারা নবীগতভাবে পরস্পর-সংযুক্ত। প্রথম ও দ্বিতীয় হায়ও “সময়”-এর দ্বারা নবীগতভাবে সংযুক্ত। প্রথম হায়ের সময়-ভবিষ্যদ্বাণী, যা একশত পঞ্চাশ বছরের যন্ত্রণাকে সনাক্ত করে, ঠিক সেই স্থানেই সমাপ্ত হয় যেখানে দ্বিতীয় হায়ের, যা হত্যা করে, তিনশত একানব্বই বছর ও পনেরো দিনের সময়-ভবিষ্যদ্বাণী শুরু হয়। সময়-ভবিষ্যদ্বাণী প্রথম ও দ্বিতীয় হায়কে সংযুক্ত করে এবং প্রথম ও দ্বিতীয় স্বর্গদূতের বার্তাকেও সংযুক্ত করে।
The fulfillment of the time prophecies of the first and second woes empowered the first angel’s message and brought the angel of Revelation ten down to lighten the world with his glory. Speaking of the first angel, Sister White recorded that she was “told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” That is the identical mission of the third angel of Revelation eighteen.
Kutimiza kwa unabii wa nyakati wa ole ya kwanza na ya pili kuliupa nguvu ujumbe wa malaika wa kwanza na kumleta chini malaika wa Ufunuo kumi ili kuutia ulimwengu nuru kwa utukufu wake. Akinena kuhusu malaika wa kwanza, Dada White aliandika kwamba “aliambiwa ya kuwa utume wake ulikuwa kuuangazia ulimwengu kwa utukufu wake na kumwonya mwanadamu juu ya ghadhabu ya Mungu inayokuja.” Huo ndio utume uleule wa malaika wa tatu wa Ufunuo kumi na nane.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Malaika anayeshirikiana katika kutangaza ujumbe wa malaika wa tatu atauangaza ulimwengu wote kwa utukufu wake. Hapa kunatabiriwa kazi yenye upeo wa dunia nzima na nguvu isiyo ya kawaida. Mwendo wa ujio wa Kristo wa miaka ya 1840–44 ulikuwa udhihirisho wa utukufu wa nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa katika kila kituo cha umisionari duniani, na katika baadhi ya nchi kulikuwapo mwamko mkuu zaidi wa kidini ambao umewahi kushuhudiwa katika nchi yoyote tangu Matengenezo ya karne ya kumi na sita; lakini haya yatapitwa na mwendo wenye nguvu chini ya onyo la mwisho la malaika wa tatu.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“L’ouvrage sera semblable à celui du jour de la Pentecôte. De même que la « pluie de la première saison » fut donnée, dans l’effusion du Saint-Esprit à l’ouverture de l’Évangile, afin de faire germer la précieuse semence, de même la « pluie de l’arrière-saison » sera donnée à sa clôture pour amener la moisson à maturité. « Alors nous connaîtrons, si nous nous appliquons à connaître l’Éternel : Son lever est préparé comme l’aurore, et Il viendra à nous comme la pluie, comme la pluie de l’arrière-saison et de la première saison sur la terre. » Osée 6:3. « Réjouissez-vous donc, enfants de Sion, et soyez dans l’allégresse en l’Éternel, votre Dieu; car Il vous a donné la pluie de la première saison dans une juste mesure, et Il fera descendre pour vous la pluie, la pluie de la première saison et la pluie de l’arrière-saison. » Joël 2:23. « Dans les derniers jours, dit Dieu, Je répandrai de Mon Esprit sur toute chair. » « Et il arrivera que quiconque invoquera le nom du Seigneur sera sauvé. » Actes 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“L’œuvre grandiose de l’Évangile ne doit pas s’achever avec une manifestation de la puissance de Dieu moindre que celle qui en marqua l’ouverture. Les prophéties qui s’accomplirent dans l’effusion de la pluie de la première saison à l’ouverture de l’Évangile doivent de nouveau s’accomplir dans la pluie de l’arrière-saison à sa clôture. Voici les « temps de rafraîchissement » auxquels l’apôtre Pierre regardait d’avance lorsqu’il disait : « Repentez-vous donc et convertissez-vous, afin que vos péchés soient effacés, lorsque des temps de rafraîchissement viendront de la part du Seigneur, et qu’Il enverra Jésus. » Acts 3:19, 20.” The Great Controversy, 611.
The fulfillment of the time prophecies of the first and second woe brought the angel down to lighten the earth with its glory in 1840, thus empowering the message of the first angel, and the fulfillment of the third woe brought the angel down to lighten the earth with its glory on 9/11, thus empowering the message of the third angel. The lightening of the earth is accomplished by the combining of the two movements in a parallel application—line upon line. It is the message of the three woes that empowers the message of the three angels. They are woven together as two lines; one internal and the other external. The three angels represent the work of the people of God and their work is empowered by the fulfillment of the three woes. The external is Islam and its prophetic work, and the internal is Christ in His people—the hope of glory. For this reason, Judah is tied to the ass in the prophecy of Jacob concerning the symbolism of his twelve sons in the last days.
પ્રથમ અને દ્વિતીય હાયની સમયસંબંધિત ભવિષ્યવાણીઓની પૂર્ણતાએ 1840માં તે દૂતને ઉતાર્યો કે તેણે પોતાની મહિમાથી પૃથ્વીને પ્રકાશિત કરી, અને આ રીતે પ્રથમ દૂતના સંદેશને શક્તિ પ્રદાન કરી; અને તૃતીય હાયની પૂર્ણતાએ 9/11ના દિવસે તે દૂતને ઉતાર્યો કે તેણે પોતાની મહિમાથી પૃથ્વીને પ્રકાશિત કરી, અને આ રીતે તૃતીય દૂતના સંદેશને શક્તિ પ્રદાન કરી. પૃથ્વીનું પ્રકાશિત થવું સમાનાંતર પ્રયોગમાં—પંક્તિ ઉપર પંક્તિ—આ બે ચળવળોના સંયોજનથી સિદ્ધ થાય છે. ત્રણ હાયનો સંદેશ જ ત્રણ દૂતોના સંદેશને શક્તિ આપે છે. તેઓ બે રેખાઓ તરીકે પરસ્પર ગૂંથાયેલા છે; એક આંતરિક અને બીજી બાહ્ય. ત્રણ દૂતો ઈશ્વરના લોકોના કાર્યનું પ્રતિનિધિત્વ કરે છે, અને તેમના કાર્યને ત્રણ હાયોની પૂર્ણતા દ્વારા શક્તિ મળે છે. બાહ્ય તત્વ ઇસ્લામ અને તેનું ભવિષ્યવાણીય કાર્ય છે, અને આંતરિક તત્વ તેના લોકોમાં ખ્રિસ્ત છે—મહિમાની આશા. આ કારણસર, છેલ્લા દિવસોમાં તેના બાર પુત્રોના પ્રતીકવાદ અંગે યાકૂબની ભવિષ્યવાણીમાં યહૂદાને ગધેડા સાથે બાંધવામાં આવ્યો છે.
And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. … Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:1, 2, 8–12.
そしてヤコブはその子らを呼んで言った。「集まれ。あなたがたに終わりの日に起こることを告げよう。集まれ、そして聞け、ヤコブの子らよ。あなたがたの父イスラエルに聞き従え。……ユダよ、あなたをあなたの兄弟たちはほめたたえる。あなたの手はあなたの敵の首にあり、あなたの父の子らはあなたの前にひれ伏す。ユダは若い獅子。わが子よ、あなたは獲物を裂いて上って来た。彼は身をかがめ、獅子のように、また雄獅子のように伏す。だれがこれを起こしうるか。王笏はユダを離れず、統治者の杖はその足の間を離れない、シロが来るまで。諸国の民の従うのは彼である。彼はそのろばの子をぶどうの木につなぎ、その雌ろばの子を最良のぶどうの木につなぐ。彼はその衣をぶどう酒で洗い、その着物をぶどうの血で洗う。彼の目はぶどう酒によって赤く、その歯は乳によって白い。」創世記 49:1, 2, 8–12.
Christ is the Lion of the tribe of Judah, who washed His clothes in blood, and who is “the choice vine,” that is prophetically bound to the “ass’s colt.” The external message of the three woes is bound to the internal message of the three angels. The first and second angel run parallel to the third angel and the first and second woe must run parallel to the third woe.
Kristi ni Simba wa kabila ya Yuda, aliyefua mavazi yake katika damu, na ambaye ndiye “mzabibu uliochaguliwa,” ambao kwa unabii umefungwa kwa “mwana wa punda.” Ujumbe wa nje wa ole zile tatu umefungwa kwa ujumbe wa ndani wa malaika wale watatu. Malaika wa kwanza na wa pili huenda sambamba na malaika wa tatu, na ole ya kwanza na ya pili lazima ziende sambamba na ole ya tatu.
The Key
La Clef
The battle of Nineveh is the “key” that brings the darkness of Islam upon the world when the deadly wound of Roman Catholicism is healed at the soon-coming Sunday law, which is the earthquake of Revelation eleven where the third woe comes suddenly. It comes in the “hour” of the earthquake.
La bataille de Ninive est la « clé » qui fait venir sur le monde les ténèbres de l’islam lorsque la blessure mortelle du catholicisme romain est guérie lors de la loi dominicale imminente, laquelle est le tremblement de terre d’Apocalypse onze où le troisième malheur survient soudainement. Il vient à l’« heure » du tremblement de terre.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
Na saa iyo hiyo pakawa na tetemeko kuu la nchi, na sehemu ya kumi ya mji ikaanguka; na katika hilo tetemeko la nchi watu elfu saba wakauawa; na waliosalia wakaingiwa na hofu, wakamtukuza Mungu wa mbinguni. Ole ya pili imepita; na tazama, ole ya tatu inakuja upesi. Ufunuo 11:13, 14.
The Sunday law initiates the image of the beast testing time for the world, and the battle of Nineveh is the key that identifies the conquering of the sixth kingdom as the whore of Tyre is remembered as she begins to sing her songs in fulfillment of Isaiah twenty-three. The image of the beast test is the test by which a person’s eternal destiny is decided, and it is decided before probation closes. Probation closes for the world when Michaels stands up. The image of the beast testing time for the world of Revelation chapter thirteen, verses twelve and onward is typified in the image of the beast testing time for the United States.
शब्बाथ-विरुद्ध रविवार की व्यवस्था संसार के लिए पशु की मूरत की परीक्षा-काल का आरम्भ करती है, और नीनवेह का युद्ध वह कुंजी है जो छठे राज्य की विजय को पहचान कराती है, जब सूर की वेश्या स्मरण की जाती है, जबकि वह यशायाह तेईस की परिपूर्ति में अपने गीत गाना आरम्भ करती है। पशु की मूरत की परीक्षा वही परीक्षा है जिसके द्वारा किसी व्यक्ति की अनन्त नियति का निर्णय किया जाता है, और यह निर्णय अनुग्रह-अवधि के बन्द होने से पहले किया जाता है। संसार के लिए अनुग्रह-अवधि तब बन्द होती है जब मीकाएल खड़ा होता है। प्रकाशितवाक्य अध्याय तेरह, पद बारह से आगे तक वर्णित संसार के लिए पशु की मूरत की परीक्षा-काल, संयुक्त राज्य अमेरिका के लिए पशु की मूरत की परीक्षा-काल में पूर्वछायित है।
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
«Когда Америка, земля религиозной свободы, соединится с папством, принуждая совесть и заставляя людей чтить ложную субботу, народы каждой страны земного шара будут побуждены последовать её примеру». Testimonies, т. 6, с. 18.
The image of the beast testing time in the United States separates and seals the one hundred and forty-four thousand of Revelation seven, and the image of the beast testing time for the world seals the great multitude of Revelation seven.
អំឡុងពេលនៃការសាកល្បងអំពីរូបសំណាករបស់សត្វសាហាវនៅសហរដ្ឋអាមេរិក បំបែកចេញ និងបោះត្រាមនុស្សមួយរយសែសិបបួនពាន់នាក់នៃវិវរណៈ ៧ ហើយអំឡុងពេលនៃការសាកល្បងអំពីរូបសំណាករបស់សត្វសាហាវសម្រាប់ពិភពលោក បោះត្រាហ្វូងមនុស្សដ៏ធំនៃវិវរណៈ ៧។
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
« Les nations étrangères suivront l’exemple des États-Unis. Bien qu’ils ouvrent la voie, la même crise viendra néanmoins sur notre peuple dans toutes les parties du monde. » Testimonies, volume 6, 395.
The key represented by the battle of Nineveh marks the beginning of the image testing time for the world, while it also marks the end of the image testing time for the United States. A key represented by the battle of Nineveh opens the bottomless pit that brings the flood of Islam, represented as locusts in the world. That key at the end of the midnight cry is typified by a key that opens the very same pit in the United States at the beginning of the midnight cry.
Ninive muqabala dvara darshāyelī kunjī jagat māṭe pratīmā-parīkṣaṇ nā samaynī śurūātne cihnit kare chhe, jyāre te ja United States māṭe pratīmā-parīkṣaṇ nā samaynā anta ne paṇ cihnit kare chhe. Ninive nā yuddh dvara darshāyelī ek kunjī athāh kuvo khole chhe, je jagatmā tiddāo tarīke darshāvel Islām nā pralay-rūpī pravāh ne lāvī āpe chhe. Madhyarātrīnā pokār nā antae ā kunjī United States mā madhyarātrīnā pokār nī śurūāt samaye te ja athāh kuvo kholnārī kunjī dvārā pūrvachhāyit karāyelī chhe.
The key in the United States is represented in Leviticus twenty-three as the feast of trumpets, when the ass is loosed at the beginning of the proclamation of the midnight cry. That key is turned when the fireballs of Nashville arrive. The feast of trumpets, and the attack upon Nashville when Islam is loosed, typifies the battle of Nineveh at the Sunday law.
کلید در ایالات متحده در لاویان باب بیست و سه بهصورت عید کَرناها بازنمایی شده است، هنگامی که در آغاز اعلامِ فریادِ نیمهشب، الاغ رها میشود. آن کلید هنگامی گردانده میشود که گویهای آتشینِ نَشویل فرامیرسند. عید کَرناها، و حمله به نَشویل هنگامی که اسلام رها میشود، نبردِ نینوا را در زمانِ قانونِ یکشنبه بهگونهای نمونهوار مجسم میسازد.
The Sunday law is the end of the proclamation of the “midnight” cry, for the cry then changes to the “loud” cry, and the beginning of that period must of prophetic necessity illustrate the end. In the first woe Islam was to torment the armies of Rome, which typify the United States, for one hundred and fifty years. The key (the battle of Nineveh) marks the beginning of the proclamation of the midnight cry, as does the feast of trumpets. In Leviticus twenty-three there is fifteen days between the feast of trumpets and Pentecost, which is also the feast of Tabernacles. Those fifteen days during the image of the beast testing time in the United States correspond to the one hundred and fifty years of torment in the first woe. Fifteen is a tithe of one hundred and fifty.
Lwa dimanch lan se fin pwoklamasyon kri “a minwi” a, paske lè sa a kri a chanje pou l vin kri “byen fò” a; epi kòmansman peryòd sa a dwe, pa nesesite pwofetik, ilistre fen an. Nan premye malè a, Islam te dwe toumante lame Wòm yo, ki se tip Etazini, pandan san senkant ane. Kle a (batay Niniv la) make kòmansman pwoklamasyon kri a minwi a, menm jan fèt twonpèt yo fè sa tou. Nan Levitik venntwa, gen kenz jou ant fèt twonpèt yo ak Pannkòt, ki se tou fèt Tant Randevou yo. Kenz jou sa yo, pandan tan eprèv imaj bèt la Ozetazini, koresponn ak san senkant ane toumantman nan premye malè a. Kenz se dim nan san senkant.
Those fifteen days (one hundred and fifty years) end when the three hundred and ninety-one years and fifteen days begin. Since October 22, 1844 prophetic time is no longer applicable, so the one hundred and fifty years of torment are a symbol of Leviticus twenty-three’s fifteen days that begin with the feast of trumpets, followed five days later by the ascension of the ensign, followed five days later by the judgment of the Day of Atonement, followed by five days to the Pentecostal outpouring.
Ces quinze jours (cent cinquante années) prennent fin lorsque commencent les trois cent quatre-vingt-onze ans et quinze jours. Depuis le 22 octobre 1844, le temps prophétique n’est plus applicable; ainsi, les cent cinquante années de tourment sont un symbole des quinze jours de Lévitique vingt-trois, qui commencent avec la fête des trompettes, suivie cinq jours plus tard par l’ascension de l’étendard, suivie cinq jours plus tard par le jugement du Jour des Expiations, suivie de cinq jours jusqu’à l’effusion pentecostale.
There the “hour, and a day, and a month, and a year, for to slay the third part of men” begins. The “hour” is the hour of the great earthquake, which is the Sunday law. The “day” is the day of the Lord’s recompense as the Laodicean Seventh-day Adventist church is spewed out of the mouth of the Lord.
那里，“要杀人的三分之一，所预备好的年、月、日、时”便开始了。那“时”乃是大地震的时候，也就是星期日法令。“日”乃是耶和华报应的日子，届时老底嘉的基督复临安息日会要从主口中被吐出去。
For they are a nation void of counsel, neither is there any understanding in them. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? For their rock is not as our Rock, even our enemies themselves being judges. For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. And he shall say, Where are their gods, their rock in whom they trusted. Deuteronomy 32:28–37.
Porque son gente privada de consejo, y no hay en ellos entendimiento. ¡Oh, si fueran sabios, si comprendieran esto, si consideraran su fin postrero! ¿Cómo podría uno perseguir a mil, y dos hacer huir a diez mil, si su Roca no los hubiese vendido, y el Señor no los hubiese entregado? Porque la roca de ellos no es como nuestra Roca, siendo aun nuestros enemigos jueces. Porque de la vid de Sodoma es la vid de ellos, y de los campos de Gomorra; sus uvas son uvas ponzoñosas, sus racimos amargos. Su vino es veneno de dragones, y ponzoña cruel de áspides. ¿No tengo yo esto guardado, y sellado entre mis tesoros? Mía es la venganza y la retribución; a su tiempo su pie resbalará; porque el día de su calamidad está cercano, y lo que les ha de sobrevenir se apresura. Porque el Señor juzgará a su pueblo, y por amor de sus siervos se arrepentirá, cuando viere que pereció la fuerza de ellos, y que no queda ni siervo ni libre. Y dirá: ¿Dónde están sus dioses, la roca en que se refugiaban? Deuteronomio 32:28–37.
The “hour” of the earthquake is the “day of their calamity.” It is the judgment of those in Adventism that have not an understanding of the knowledge that is increased in the latter days. They have chosen a counterfeit rock to build their house upon, and in reality, their rock is sand.
“Wakati” wa tetemeko la nchi ni “siku ya msiba wao.” Hiyo ndiyo hukumu ya wale walio katika Uadventista ambao hawana ufahamu wa maarifa yanayoongezwa katika siku za mwisho. Wamechagua mwamba wa bandia wa kujengea nyumba yao juu yake, na kwa kweli, mwamba wao ni mchanga.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“O le lapataʻiga ua oo mai: E lē tatau ona faatagaina se mea e ulu mai e faalavelave ai i le faavae o le faatuatua lea sa tatou fausia ai talu mai le taimi na oo mai ai le feʻau i tausaga e 1842, 1843, ma le 1844. Sa ou i totonu o lenei feʻau, ma talu mai lenā taimi ua ou tū ai i luma o le lalolagi, ma le faamaoni i le malamalama ua tuuina mai e le Atua iā i tatou. E lē o lo matou manatu e aveese o matou vae mai le tulaga na faatūina ai i latou a o tatou saili i lea aso ma lea aso i le Alii i tatalo faamaoni, ma saili mo le malamalama. Pe e te manatu ea e mafai ona ou lafoaʻiina le malamalama ua tuuina mai e le Atua iā te aʻu? E tatau ona pei lea o le Papa o Vaitausaga. Ua avea lea ma taiala iā te aʻu talu mai le taimi na tuuina mai ai.” Review and Herald, Aperila 14, 1903.
The “month” represents the first month.
“месяц” представляет первый месяц.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:23–27.
Réjouissez-vous donc, enfants de Sion, et soyez dans l’allégresse en l’Éternel, votre Dieu; car il vous a donné la pluie de la première saison dans une juste mesure, et il fera descendre pour vous la pluie, la pluie de la première et celle de l’arrière-saison, au premier mois. Les aires se rempliront de blé, et les cuves regorgeront de moût et d’huile. Je vous rendrai les années qu’ont dévorées la sauterelle, le jélek, le hasil et le gazam, ma grande armée que j’avais envoyée contre vous. Vous mangerez en abondance, et vous serez rassasiés, et vous célébrerez le nom de l’Éternel, votre Dieu, qui aura fait pour vous des merveilles; et mon peuple ne sera jamais dans la honte. Et vous saurez que je suis au milieu d’Israël, que je suis l’Éternel, votre Dieu, et qu’il n’y en a point d’autre; et mon peuple ne sera jamais dans la honte. Joël 2:23–27.
The “hour” of the Sunday law, Islam of the third woe unexpectedly strikes, and Laodicean Adventism is ashamed as they have trusted in the rock of the serpent. At that time, in the first month, the latter rain is poured out upon a purified people. At that point the United States is killed, after the torment from Nashville onward. The torment that is the destruction of the cities begins, and at the hour of the Sunday law the United States ends (is killed) as the sixth kingdom of Bible prophecy, ushering in the image of the beast testing time for the world that ends when the eighth kingdom comes to its end, with none to help (is killed).
À « l’heure » de la loi du dimanche, l’islam du troisième malheur frappe à l’improviste, et l’adventisme laodicéen est couvert de honte, pour avoir mis sa confiance dans le rocher du serpent. Alors, au premier mois, la pluie de l’arrière-saison est répandue sur un peuple purifié. À ce moment-là, les États-Unis sont mis à mort, après le tourment depuis Nashville et au-delà. Le tourment qu’est la destruction des villes commence, et à l’heure de la loi du dimanche les États-Unis prennent fin (sont mis à mort) en tant que sixième royaume de la prophétie biblique, inaugurant pour le monde le temps d’épreuve de l’image de la bête, lequel s’achève lorsque le huitième royaume arrive à sa fin, sans personne pour lui venir en aide (est mis à mort).
The Euphrates
ဖရတ်မြစ်
The Euphrates River is symbolically associated with Islam, and Euphrates means, “fruitful, or to break forth.” In the second woe the four winds that are bound at the Euphrates are loosed.
ཡུ་ཕེ་ར་ཏེས་ཆུ་བོ་ནི་མཚོན་དོན་གྱིས་ཨིས་ལམ་དང་འབྲེལ་བ་ཡོད་ལ། “Euphrates” ཞེས་པའི་དོན་ནི། “འབྲས་བུ་མང་པོ་སྐྱེ་བ། ཡང་ན་ཕྱིར་འཕྱུར་བ” ཞེས་པ་ཡིན། ཆད་རྐྱེན་གཉིས་པའི་ནང་། ཡུ་ཕེ་ར་ཏེས་ལ་བཅིངས་བའི་རླུང་བཞི་པོ་དེ་དག་གྲོལ་བར་བྱེད།
And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.
La sixième trompette sonna; et j’entendis une voix venant des quatre cornes de l’autel d’or qui est devant Dieu, disant au sixième ange qui avait la trompette : Délie les quatre anges qui sont liés sur le grand fleuve Euphrate. Et les quatre anges, qui étaient prêts pour l’heure, le jour, le mois et l’année, furent déliés afin de tuer le tiers des hommes. Apocalypse 9:13–15.
The Euphrates represented the eastern border of the Promised Land, and Islam is the “children of the east” in prophecy. Their prophetic characteristic is that they are restrained and released, beginning with Hagar being restrained by Sarah.
Eufrates repræsentede det forjættede lands østlige grænse, og islam er profetisk set «Østens børn». Deres profetiske kendetegn er, at de holdes tilbage og sættes fri, begyndende med Hagar, som blev holdt tilbage af Sara.
And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. Genesis 17:19, 20.
Et Dieu dit : Sara, ta femme, t’enfantera véritablement un fils ; et tu l’appelleras du nom d’Isaac ; et j’établirai mon alliance avec lui comme une alliance perpétuelle, et avec sa postérité après lui. Et à l’égard d’Ismaël, je t’ai exaucé : voici, je l’ai béni, et je le rendrai fécond, et je le multiplierai extrêmement ; il engendrera douze princes, et je ferai de lui une grande nation. Genèse 17:19, 20.
Ishmael was made to be fruitful, and the Euphrates means fruitful. At the conclusion of the prophecy of one hundred and fifty years of the torment of the first woe, the prophecy of an hour, a day, a month and a year began when Islam was released to slay a third part of men. At the Sunday law the sixth kingdom of Bible prophecy is slain, and it is a third part of modern Rome. Islam had been restrained on August 11, 1840, at the empowerment of the first angel’s message, and it was released at the empowerment of the third angel’s message on 9/11.
Ismael fut rendu fécond, et l’Euphrate signifie fécond. À la conclusion de la prophétie des cent cinquante années du tourment du premier malheur, commença la prophétie d’une heure, d’un jour, d’un mois et d’une année, lorsque l’islam fut relâmé pour tuer le tiers des hommes. Lors de la loi dominicale, le sixième royaume de la prophétie biblique est mis à mort, et il constitue un tiers de la Rome moderne. L’islam avait été retenu le 11 août 1840, lors de l’habilitation du message du premier ange, et il fut relâché lors de l’habilitation du message du troisième ange le 11 septembre 2001.
On 9/11, the sealing of the one hundred and forty-four thousand began as the judgment of the dead ended, and the judgment of the living began. When Islam of the third woe was released on 9/11 it was immediately restrained during the sealing time.
৯/১১ তারিখে এক লক্ষ চুয়াল্লিশ হাজারের সীলমোহর দান কার্য আরম্ভ হয়, যখন মৃতদের বিচার সমাপ্ত হলো এবং জীবিতদের বিচার শুরু হলো। তৃতীয় সর্বনাশের ইসলাম ৯/১১ তারিখে মুক্ত করা হলে, সীলমোহরের সময়কালে তা অবিলম্বে সংযত করা হয়েছিল।
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
«Denne syne blev givet i 1847, da der kun var meget få af adventbrødrene, som holdt sabbatten, og blandt disse var der kun få, der antog, at dens overholdelse var af tilstrækkelig betydning til at drage en skillelinje mellem Guds folk og de vantro. Nu begynder opfyldelsen af dette syn at kunne ses. ‘Begyndelsen på den trængselstid,’ som her nævnes, henviser ikke til den tid, da plagerne skal begynde at blive udgydt, men til en kort periode lige før de udgydes, mens Kristus er i helligdommen. På den tid, mens frelsens værk afsluttes, vil trængsel komme over jorden, og folkeslagene vil vredes, men holdes i tømme, så de ikke hindrer den tredje engels værk. På den tid vil ‘sildigregnen’ eller forfriskningen fra Herrens åsyn komme for at give kraft til den tredje engels høje råb og berede de hellige til at bestå i den periode, da de syv sidste plager skal udgydes.» Early Writings, 85.
The “short period” of time leading to the close of probation is the period “Christ is in the sanctuary” “closing” the “work of salvation.”
La « brève période » de temps conduisant à la fin du temps de grâce est la période où « Christ est dans le sanctuaire », « achevant » l’« œuvre du salut ».
“In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement—a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: ‘My reward is with Me, to give every man according as his work shall be.’ Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Revelation 14:7: ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” The Great Controversy, 352.
「キリストの犠牲と祭司職の影であった予型的制度において、聖所の清めは、年ごとの奉仕の循環の中で大祭司によって執り行われる最後の務めであった。それは贖罪の締めくくりの働き、すなわちイスラエルから罪を取り除き、これを除き去ることであった。それは、天におけるわれらの大祭司の奉仕における終結の働き、すなわち天の記録に登録されている御自分の民の罪を取り除き、あるいは塗り消すことを予表していた。この務めには、調査の働き、すなわち裁きの働きが含まれており、それは力と大いなる栄光をもってキリストが天の雲に乗って来られることの直前に行われる。なぜなら、主が来られるときには、すべての事案はすでに決定されているからである。イエスはこう言われる。『見よ、わたしはすぐに来る。わたしの報いはわたしと共にある。それぞれの行いに応じて、各人に報いるためである。』黙示録 22:12。この、再臨の直前に行われる裁きの働きこそ、黙示録 14:7 の第一天使の使命において告知されているものである。『神を恐れ、神に栄光を帰せよ。そのさばきの時が来たからである。』」『各時代の大争闘』352頁。
The “blotting out of the sins of His people” occurs during the judgment of the living.
“L’effacement des péchés de son peuple” a lieu pendant le jugement des vivants.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Ergo poenitentiam agite et convertimini, ut deleantur peccata vestra, cum venerint tempora refrigerationis a conspectu Domini; et mittat eum, qui praedicatus est vobis, Iesum Christum: quem oportet caelum quidem suscipere usque in tempora restitutionis omnium, quae locutus est Deus per os sanctorum suorum prophetarum a saeculo. Actus 3:19–21.
In order to repent, one must be living, and the repentance that Peter is here referring to in its perfect sense takes place when the “refreshing shall come.” The rest and the refreshing are the latter rain, which began when the mighty angel of Revelation eighteen descended to lighten the earth with His glory. That mighty angel was also the first angel of August 11, 1840 that descended when Islam was restrained, and that angel was “no less a personage than Jesus Christ.” The “refreshing” and “the times of restitution of all things” begins with Islam being loosed to anger the nations, and then restrained while the one hundred and forty-four thousand are sealed. 9/11 marks the times of the refreshing and rest, which is the latter rain, and it marks the period of the “restitution of all things.” What is restored is the church, which since the rebellion of 1863 has been the church militant, but will become the church triumphant in the sealing time of the one hundred and forty-four thousand.
Upang makapagsisi, ang isa ay kinakailangang nabubuhay, at ang pagsisising tinutukoy dito ni Pedro sa ganap nitong diwa ay nagaganap kapag dumating ang “mga panahon ng kaginhawahan.” Ang kapahingahan at ang kaginhawahan ay ang huling ulan, na nagsimula nang bumaba ang makapangyarihang anghel ng Apocalipsis dieciocho upang tanglawan ang lupa ng Kaniyang kaluwalhatian. Ang makapangyarihang anghel ding yaon ang unang anghel ng Agosto 11, 1840 na bumaba nang mapigil ang Islam, at ang anghel na yaon ay “walang iba kundi si Jesu-Cristo.” Ang “kaginhawahan” at ang “mga panahon ng pagsasauli ng lahat ng mga bagay” ay nagsisimula sa pagpapakawala sa Islam upang galitin ang mga bansa, at saka pinigil habang tinatatakan ang isang daan at apatnapu’t apat na libo. Ang 9/11 ang tanda ng mga panahon ng kaginhawahan at kapahingahan, na siyang huling ulan, at ito rin ang tanda ng panahon ng “pagsasauli ng lahat ng mga bagay.” Ang isinasauli ay ang iglesia, na mula pa nang paghihimagsik ng 1863 ay naging iglesiang mandirigma, ngunit magiging iglesiang matagumpay sa panahon ng pagtatatak sa isang daan at apatnapu’t apat na libo.
The church militant is a mixture of wheat and tares, and the church triumphant is the first fruit wheat offering of Pentecost. 9/11 was the first time Balaam struck the ass, and Balaam (the United States) began a worldwide war on terrorism immediately after the surprise attack. Balaam’s ass represents the three woes that make up the third woe, and which run parallel to the three angel’s messages. The three woes are therefore prophetically governed by the three steps of the three angels. For this reason, the second time Balaam strikes the ass it is a doubling, as is always the case in the second step. Between the two vineyards of the ancient literal and the modern spiritual glorious land Islam struck Israel on October 7, 2023, and there was immediately a restraint placed upon Gaza, and then Islam will strike Nashville.
La Iglesia militante es una mezcla de trigo y cizaña, y la Iglesia triunfante es la ofrenda de primicias de trigo de Pentecostés. El 11 de septiembre fue la primera vez que Balaam golpeó al asna, y Balaam (los Estados Unidos) comenzó una guerra mundial contra el terrorismo inmediatamente después del ataque sorpresivo. El asna de Balaam representa los tres ayes que componen el tercer ay, y que corren en paralelo con los mensajes de los tres ángeles. Por lo tanto, los tres ayes están gobernados proféticamente por los tres pasos de los tres ángeles. Por esta razón, la segunda vez que Balaam golpea al asna es un duplicado, como ocurre siempre en el segundo paso. Entre las dos viñas de la antigua tierra gloriosa literal y la moderna tierra gloriosa espiritual, el islam hirió a Israel el 7 de octubre de 2023, e inmediatamente se impuso una restricción sobre Gaza, y luego el islam herirá a Nashville.
The Nashville strike is the second of the two surprise attacks that in Balaam’s testimony occurs between the vineyards. Nashville marks the prophetic waymark when the message of the midnight cry joins the second angel. The midnight cry message begins when Christ’s two disciples, (representing the second angel’s message) loose the ass at the beginning of the triumphal entry. That procession ultimately leads to the cross, which represents the earthquake of the soon-coming Sunday law where the whore of Rome overcomes the sixth kingdom of Bible prophecy after her being forgotten for the history of the United States.
La frappe de Nashville est la seconde des deux attaques surprises qui, dans le témoignage de Balaam, se produisent entre les vignobles. Nashville marque la balise prophétique où le message du cri de minuit se joint au second ange. Le message du cri de minuit commence lorsque les deux disciples du Christ (représentant le message du second ange) délient l’ânesse au début de l’entrée triomphale. Cette procession conduit finalement à la croix, laquelle représente le tremblement de terre de la loi dominicale imminente, où la prostituée de Rome vainc le sixième royaume de la prophétie biblique après avoir été oubliée dans l’histoire des États-Unis.
When the whore begins to sing her songs at the Sunday law the battle of Nineveh will have been repeated and the key will have been turned that marks the opening of the image of the beast testing time in the world. The battle of Nineveh is the ending of the midnight cry proclamation, which then turns into the loud cry of the third angel. The beginning of that period, which is marked by the surprise attack upon Nashville will also have been typified by the battle of Nineveh, for Jesus, as Alpha and Omega, always illustrates the end with the beginning. The Nashville attack will of prophetic necessity contain the elements of a victory of Rome over Persia that allows Islam to fill the earth with darkness. Donald Trump is the symbol of the image of Rome, so he will prevail in the battle of Nineveh associated with the Nashville strike, but his strength to resist the flood of Islam will have been depleted.
Wakati kahaba atakapoanza kuimba nyimbo zake katika sheria ya Jumapili, vita vya Ninawi vitakuwa vimerudiwa, na ufunguo utakuwa umegeuzwa unaoashiria kufunguliwa kwa wakati wa majaribio wa sanamu ya mnyama ulimwenguni. Vita vya Ninawi ni mwisho wa tangazo la kilio cha usiku wa manane, ambalo ndipo hubadilika na kuwa kilio kikuu cha malaika wa tatu. Mwanzo wa kipindi hicho, unaotiwa alama na shambulio la kushtukiza dhidi ya Nashville, pia utakuwa umefananishwa kwa mfano na vita vya Ninawi, kwa kuwa Yesu, akiwa Alfa na Omega, daima huonyesha mwisho kwa mwanzo. Shambulio la Nashville, kwa ulazima wa kinabii, litakuwa na vipengele vya ushindi wa Rumi juu ya Uajemi unaoiruhusu Uislamu kuijaza dunia giza. Donald Trump ndiye ishara ya sanamu ya Rumi, hivyo atashinda katika vita vya Ninawi vinavyohusishwa na pigo la Nashville, lakini nguvu zake za kuzuia gharika ya Uislamu zitakuwa zimepungua.
The battle that Ronald Reagan succeeded in winning in 1989 was a cold war that had began at the end of the Second World War. Trump’s cold war is the battle of Panium, and it leads to the Third World War at the Sunday law, which has been typified by the battle of Actium and also the battle of Nineveh. Trump’s cold war, represented by the battle of Panium leads to the bringing down of the “wall” of separation of church and state in the Constitution, as typified by the bringing down of the Berlin “wall” in 1989.
Ronald Reagan 1989 yilda g‘alaba bilan yakunlagan jang Ikkinchi jahon urushi nihoyasida boshlangan sovuq urush edi. Trampning sovuq urushi esa Paniyum jangidir va u Yakshanba qonuni paytida Uchinchi jahon urushiga olib boradi; bu urush Aktiyum jangi, shuningdek Naynavo jangi orqali ham timsollangan. Paniyum jangi bilan ifodalangan Trampning sovuq urushi, 1989 yilda Berlin “devori”ning qulatilishi orqali timsollanganidek, Konstitutsiyadagi cherkov va davlat ajralishining “devori”ni qulatishga olib boradi.
Nashville represents the point where the ass of Balaam crushes Balaam's foot against the wall, thus identifying a crippling at the wall. The period of the midnight cry begins with an event that crashes into the wall of separation in the Constitution, thus marking the beginning of the setting up of the image of the beast (the combination of church and state) with a waymark that typifies the tearing down of the wall of separation at the ending of the setting up of the image of the beast. Donald Trump will prophetically speak with an executive order that typifies the speaking at the Sunday law, as typified with the Alien and Sedition Acts of 1798. He will there defeat the globalists of the Democratic party and their counterparts of the RINO globalists of the Republican party. His victory over the enemies typified by Persia in the battle of Nineveh, will leave both sides of the political war sapped of the strength necessary to resist the locusts of Islam that will spread over the land. The crushed foot of Trump is the wall at the beginning of the midnight cry proclamation that leads to the wall at the ending.
నాష్విల్ అనేది బిలాము యొక్క గాడిద బిలాము పాదాన్ని గోడకు అణచివేసిన స్థలాన్ని సూచిస్తుంది; అందువల్ల అది గోడయొద్ద కలిగే కుంటుబడుటను గుర్తింపజేస్తుంది. అర్ధరాత్రి మొర యొక్క కాలం రాజ్యాంగంలోని విభజన గోడను ఢీకొనే ఒక సంఘటనతో ప్రారంభమవుతుంది; అందుచేత అది మృగము యొక్క ప్రతిమను స్థాపించుటకు ఆరంభాన్ని సూచిస్తుంది (అంటే సంఘమును మరియు రాజ్యమును కలిపివేయుట), మరియు ఆ మార్గసూచిక మృగము యొక్క ప్రతిమ స్థాపన ముగింపులో విభజన గోడ కూల్చివేయబడుటను ప్రతిరూపముగా చూపిస్తుంది. డొనాల్డ్ ట్రంప్ ప్రవచనాత్మకముగా ఒక కార్యనిర్వాహక ఉత్తర్వుతో మాటలాడును; అది 1798 నాటి Alien and Sedition Acts ద్వారా ప్రతిరూపింపబడినట్లుగా ఆదివార ధర్మశాసన సమయమందు జరిగే మాటలాడుటకు ప్రతిరూపమగును. అక్కడ అతడు డెమోక్రాటిక్ పార్టీకి చెందిన గ్లోబలిస్టులను, మరియు రిపబ్లికన్ పార్టీకి చెందిన RINO గ్లోబలిస్టులయైన వారి సమానులను ఓడించును. నినెవె యుద్ధములో పర్ష్య చేత ప్రతిరూపింపబడిన శత్రువులపై అతని విజయం, దేశమంతట వ్యాపించబోవు ఇస్లాం మిడతలను ప్రతిఘటించుటకు అవసరమైన బలమునుండి రాజకీయ యుద్ధంలోని ఇరు పక్షములను క్షీణింపజేసి విడిచిపెట్టును. ట్రంప్ యొక్క నలిగిన పాదము అనేది అర్ధరాత్రి మొర ప్రకటన ప్రారంభములోనున్న గోడయే; అదే ముగింపులోనున్న గోడకు నడిపించును.
We will continue this consideration of the three woes in the next article.
Nous poursuivrons cet examen des trois malheurs dans le prochain article.