The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Nineteen

The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.

સિંહ, જે યહૂદાના વંશનો છે, એ ઈસુનું એક નામ છે, જે ખ્રિસ્તના પોતાના ભવિષ્યવાણીય વચનને પહેલાં મુદ્રિત કરવાની અને પછી તેની મુદ્રાઓ ખોલવાની ક્રિયાને વિશેષ રીતે ઉજાગર કરે છે. પ્રકાશનના પાંચમા અધ્યાયમાં યહૂદાના વંશનો સિંહ, જે દાવિદનું મૂળ પણ છે, પુસ્તક ખોલવા માટે વિજયી ઠર્યો. દાવિદનું “મૂલ” યિશ્શૈ હતું, અને યિશ્શૈનું મૂળ પેરેઝ હતું, અને તેનું મૂળ યહૂદા હતું, અને તેનું મૂળ યાકૂબ હતું, અને તેનું મૂળ ઇસહાક હતું, અને તેનું મૂળ અબ્રાહામ હતું. જ્યારે યહૂદાના વંશના સિંહના સંબંધમાં દાવિદ અથવા યિશ્શૈના મૂળનો ઉલ્લેખ થાય છે, ત્યારે તે આરંભ અને અંતના સિદ્ધાંતો પર ભાર મૂકે છે, એટલે કે આલ્ફા અને ઓમેગા. જ્યારે પ્રકાશનના પ્રથમ અધ્યાયમાં ઈસુ ખ્રિસ્તનું પ્રકાશન અમુદ્રિત થાય છે, ત્યારે તેમના સ્વભાવનું મુખ્ય લક્ષણ એ છે કે તેઓ આલ્ફા અને ઓમેગા છે. તેઓ જે છે, તે જ એ સિદ્ધાંત પણ છે, જેના દ્વારા યહૂદાના વંશના સિંહે મુદ્રિત કરેલી ભવિષ્યવાણીઓને, જ્યારે તેઓ નક્કી કરે છે કે સમય આવી ગયો છે, ત્યારે અમુદ્રિત કરવામાં આવે છે.

The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.

فتحِ کلامِ نبوتیِ خداوند بخشی از عملِ رستگاریِ اوست، زیرا او قدرتِ کلامِ خویش را به‌کار می‌گیرد تا بر حسبِ ارادۀ خود بیداری‌ها را پدید آورد. خواهر وایت می‌گوید که هنگامی که کتاب‌های دانیال و مکاشفه بهتر فهمیده شوند، در میانِ ما بیداریِ عظیمی دیده خواهد شد. این نورِ کلامِ نبوتیِ خداوند است که بر طبقِ ارادۀ او بیداری و اصلاح را پدید می‌آورد.

Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.

Für letzte Tage vlu Sister White uf e großi Reformation hi, wo under Gottes Volk i de Endzyte stattfindet. D Erweckige und Reformationsbewegige vo de heilige Gschicht si alli us em Wort Gottes hervorgange, und jedi vo dene heilige Epoche het uf d letscht groß Erweckig und Reformation hiwiese, wo churz vor em Sunntigsgsetz aafangt. Die Erweckige wärde dur es Ufbreche vo Gottes Wort hervorbracht. D sibe Donner si versiglet worde, grad eso wie au s Buech Daniel im zwölfte Kapitel.

When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.

باسم الله، ترجمهٔ روان و دقیق به فارسیِ متن شما چنین است: هنگامی که ویژگی‌های نبویِ یک دورهٔ پراکندگی را که با نماد ۱۲۶۰ مرتبط است به کار می‌بریم، درمی‌یابیم که در مکاشفهٔ یازده، موسی و ایلیا به مدت سه روز و نیم در کوچه و خیابان افتاده و مرده‌اند. تا آیهٔ هجده، زمان غضب خدا فرا رسیده است. موسی و ایلیا نمایندهٔ قوم خدا درست پیش از پایان مهلت آزمون انسان هستند. آنان به مدت ۱۲۶۰ روزِ نمادین در کوچه‌ها و خیابان‌های سدوم و مصر، جایی که عیسی مصلوب شد، پراکنده می‌شوند.

Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.

Mose na Eliya walipewa uwezo wa kutoa ushuhuda wao kuanzia aya ya tatu hadi aya ya saba, ambamo wanauawa katika njia kuu. Yohana alimaliza kuupima hekalu katika aya ya pili, kisha Mose na Eliya wakapewa uwezo wa kutoa ushuhuda wao, wakiwa wamevaa nguo za gunia. Ujumbe wa Eliya na Mose ulitolewa kwa Uadventisti wa Kimileriti wa Filadelfia mwaka wa 1844, na kufikia mwaka wa 1863, sauti zao zilikuwa zimezikwa chini ya desturi na mapokeo yanayorithishwa kutoka kizazi hadi kizazi. Walipewa uwezo wa kutoa ushuhuda wao kwa muda wa miaka mitatu na nusu, wakiwa wamevaa “nguo za gunia,” ishara ya giza linalozidi kuongezeka tangu mwaka wa 1863 na kuendelea.

When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.

Lorsque nous appliquons la définition que donne Sœur White des sept tonnerres comme représentant les événements du premier et du second ange, selon une ligne sur ligne, nous construisons une histoire qui commence par un ange descendant avec un message; mais, ligne sur ligne, l’ange est à la fois le premier et le second ange. L’un posa son pied sur la terre et un pied sur la mer le 11 août 1840, et l’autre arriva au moment de la déception du 19 avril 1844.

The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.

Ntcham zia yi ritufa yi zia nkùm mìŋgɔ̀ yìyè, mɔ̀ɔ́ ntɔ̀m wa Nzambé, wa a tsím̄ban̄ na mɛ́sà a Habakuk. Na m̀fɔ̀l wa m̀bɔ́k wa yìa, chart ya 1843 e salama, kasi libúngu ezalaki na libunga na mwa mitángo mosusu. Na m̀fɔ̀l wa m̀bɔ́k wa míbalé, ntɔ̀m wa Nzambé ezali ritufa yi mɛ́sà a Habakuk; e talisamaka tango Alongolaki lobɔkɔ na Ye likoló ya libunga lyángo. Tango Alongolaki lobɔkɔ na Ye, nsango yango ekolaki malembe-malembe kino na nsɔ́mo na yango na liyangani linene lya Exeter, mwa moke liboso ya bozangi kokokisama ya 22 Octobre 1844.

The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.

Les deux lignes identifient un message mondial, car l’ange qui arrive pose un pied sur la terre et un pied sur la mer, et l’Inspiration nous informe que cela représente un message mondial. L’ange identifie aussi le commencement du temps de retard dans la parabole des dix vierges. À ce premier point de repère, nous voyons également la main de Dieu produire un mensonge. Le 19 avril 1844, prophétiquement, il semblait que la vision eût menti, mais ceux qui eurent de la patience attendirent, et, bien que la vision tardât, elle ne mentit pas. Mais lorsque commence la ligne que nous édifions, le mensonge du premier désappointement est marqué comme un attribut du premier point de repère.

Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.

Entonces, la señal de la mano de Dios y las tablas de Habacuc muestra que Dios cubre un error y luego retira Su mano del error. En la historia millerita, el error fue permitido por Dios en mayo de 1842, cuando se imprimió el cuadro, y posteriormente el error se manifestó cuando terminó el año 1843; pero fue algún tiempo después cuando el Señor retiró Su mano del error en las cifras. El error se extendió desde mayo de 1842 hasta algún momento después del primer chasco. Para el primer ángel, la mano de Dios y las tablas de Habacuc quedan señaladas en mayo de 1842, pero el retiro de Su mano en la historia del segundo ángel sería poco después del primer chasco.

This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.

Ceci identifie le repère de la « main » comme une période prophétique. Une période qui commence lorsque Sa main couvre une erreur, puis s’achève lorsque Sa main est retirée de l’erreur. Cette période durant laquelle Sa main couvre puis découvre est une illustration de l’œuvre du Lion de la tribu de Juda lorsqu’Il scelle puis descelle la lumière prophétique. Il a couvert la vérité, puis a révélé cette même vérité — sous une lumière différente qui ne contredisait pas la lumière originelle. Il l’a fait afin de produire le réveil et la réforme du Cri de Minuit millérite.

The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.

Le temps d’attente, qui commença avec l’arrivée de l’ange, prit fin lorsque Sa main fut retirée, dévoilant ainsi la lumière prophétique qui donna naissance au « mouvement du septième mois », lequel conduisit au message du Cri de Minuit lors du camp-meeting d’Exeter, où le message se transforma en une vague irrésistible, jusqu’à la porte fermée au moment de la grande déception. La manifestation de la puissance de Dieu, par le dévoilement de Sa Parole, produisit un réveil et une réforme d’une intensité croissante.

In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.

ឆ្នាំ 1863 ចលនាមីឡេរីតឡាវឌីសេត្រូវបានហាមឃាត់មិនឲ្យឆ្លងទន្លេយ័រដាន់ ហើយត្រូវបានកំណត់ឲ្យស្ថិតនៅក្នុងទីរហោស្ថាន ដោយព្រោះបានគប់ដុំថ្មលើអេលីយ៉ា និងម៉ូសេ។ សាររបស់ William Miller គឺជាសាររបស់អេលីយ៉ា ហើយសារមូលដ្ឋានរបស់ Miller គឺជា “ប្រាំពីរដង” របស់ម៉ូសេ។ ការបដិសេធ “ប្រាំពីរដង” គឺជាការសម្លាប់ម៉ូសេ ហើយការបដិសេធសេចក្តីពិតមូលដ្ឋានដែល Miller បានដាក់បង្ហាញ គឺជាការសម្លាប់អេលីយ៉ា។ នៅឆ្នាំ 1863 អ្នកនាំសារ និងសារត្រូវបានសម្លាប់នៅលើផ្លូវ ហើយចាប់ពីចំណុចនោះតទៅ មធ្យោបាយតែមួយគត់ដើម្បីស្វែងរកពួកគេ គឺត្រូវស្វែងរកផ្នូររបស់ពួកគេនៅក្នុងផ្លូវបុរាណរបស់យេរេមា។ ពួកគេបានស្លាប់នៅលើផ្លូវ—នោះគឺរហូតដល់ពួកគេត្រូវបានប្រោសឲ្យរស់ឡើងវិញ។ ពួកគេត្រូវបានប្រោសឲ្យរស់ឡើងវិញ នៅពេល “ព្រឹត្តិការណ៍អនាគតរបស់ផ្គរលាន់ទាំងប្រាំពីរ” ដែលនឹង “ត្រូវបានបើកសម្ដែងតាមលំដាប់របស់វា” ត្រូវបានធ្វើម្តងទៀត—នៅក្នុងប្រវត្តិសាស្ត្ររបស់មនុស្សមួយសែនបួនម៉ឺនបួនពាន់នាក់។

When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.

जब पहिले दूत के इतिहास के ऊपर दूसरे दूत के इतिहास के रखल जाला, तब भविष्यद्वाणी के संरचना मसीह के हाथ के अनुसरण करे खातिर एगो संदर्भ-बिंदु उत्पन्न करेला, जे आधी रात के पुकार के पथ पर पड़ल ज्योति ह। आधी रात के पुकार के मूल ज्योति ओह पथ के प्रकाशित करेली, आ ई उनकर “महिमामय दहिना भुजा” के ज्योति ह, जे ओह पथ पर ऊपर ले जाए में अगुवाई करेली।

“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“Mi ŝajnis, ke mi estas ĉirkaŭita de lumo kaj leviĝas ĉiam pli alten for de la tero. Mi turnis min por serĉi la adventan popolon en la mondo, sed ne povis ilin trovi, kiam voĉo diris al mi: ‘Rigardu denove, kaj rigardu iom pli alten.’ Je tio mi levis miajn okulojn kaj vidis rektan kaj mallarĝan vojon, levitan alte super la mondo. Sur ĉi tiu vojo la adventa popolo vojaĝis al la urbo, kiu estis ĉe la pli fora fino de la vojo. Ili havis brilan lumon starigitan malantaŭ si ĉe la komenco de la vojo, pri kiu anĝelo diris al mi, ke ĝi estas la ‘noktomeza krio.’ Ĉi tiu lumo lumis laŭlonge de la tuta vojo kaj donis lumon por iliaj piedoj, por ke ili ne falpuŝiĝu.

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

“यिदि उन्होंने अपनी आँखें यीशु पर स्थिर रखीं, जो उनके ठीक आगे था और उन्हें उस नगर की ओर ले चल रहा था, तो वे सुरक्षित थे। परन्तु शीघ्र ही कुछ लोग थक गए, और कहने लगे कि वह नगर बहुत दूर है, और वे आशा करते थे कि वे इससे पहले उसमें प्रवेश कर चुके होते। तब यीशु अपनी महिमामय दाहिनी भुजा उठाकर उन्हें उत्साहित करता था, और उसकी भुजा से एक प्रकाश निकलता था जो उस आगमन-समूह के ऊपर लहराता था, और वे पुकार उठते थे, ‘अल्लेलूयाह!’ अन्य लोगों ने उतावली से अपने पीछे के उस प्रकाश का इन्कार किया, और कहा कि उन्हें इतनी दूर तक ले आने वाला परमेश्वर न था। उनके पीछे का प्रकाश बुझ गया, जिससे उनके पाँव घोर अन्धकार में रह गए, और वे ठोकर खाकर उस चिह्न और यीशु—दोनों की दृष्टि खो बैठे, और पथ से गिरकर नीचे के अन्धकारमय और दुष्ट संसार में जा पड़े।” Christian Experience and Teachings of Ellen G. White, 57.

When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.

Tí Kristus lyftir sínum dýrdarliga armi, nýtir Hann sína «hond» sum eitt symbol upp á Sítt verk at leiða Sítt fólk. Tá ið vit seta saman komu hins seinna eingilsins við hin fyrra eingilin, sum steig niður tann 11. august 1840, síggja vit, at báðir einglar høvdu ein boðskap í hondum sínum.

“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty 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. …

«Меня было показано, какой интерес всё небо проявляло к делу, совершающемуся на земле. Иисус поручил могущественному ангелу сойти и предостеречь жителей земли, чтобы они приготовились к Его второму пришествию. Когда ангел оставил присутствие Иисуса на небе, перед ним шёл чрезвычайно яркий и славный свет. Мне было сказано, что его миссия состояла в том, чтобы осветить землю своей славой и предостеречь человека о грядущем гневе Божием. …»

“Another mighty 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.” Early Writings, 246, 247.

«ٱلْمَلَكُ ٱلْقَوِيُّ ٱلْآخَرُ أُرْسِلَ لِيَنْزِلَ إِلَى ٱلْأَرْضِ. وَضَعَ يَسُوعُ فِي يَدِهِ كِتَابَةً، وَإِذْ جَاءَ إِلَى ٱلْأَرْضِ صَرَخَ: "سَقَطَتْ بَابِلُ، سَقَطَتْ." ثُمَّ رَأَيْتُ ٱلْمُخَيَّبِي ٱلْأَمَلِ يَرْفَعُونَ أَعْيُنَهُمْ مَرَّةً أُخْرَى إِلَى ٱلسَّمَاءِ، نَاظِرِينَ بِٱلْإِيمَانِ وَٱلرَّجَاءِ إِلَى ظُهُورِ رَبِّهِمْ. غَيْرَ أَنَّ كَثِيرِينَ بَدَوْا وَكَأَنَّهُمْ بَاقُونَ فِي حَالَةٍ مِنَ ٱلْبَلَادَةِ، كَأَنَّهُمْ نِيَامٌ؛ غَيْرَ أَنِّي كُنْتُ أَرَى أَثَرَ حُزْنٍ عَمِيقٍ عَلَى وُجُوهِهِمْ. وَقَدْ رَأَى ٱلْمُخَيَّبُونَ مِنَ ٱلْكُتُبِ أَنَّهُمْ كَانُوا فِي زَمَنِ ٱلْإِبْطَاءِ، وَأَنَّهُمْ لَا بُدَّ أَنْ يَنْتَظِرُوا بِصَبْرٍ إِتْمَامَ ٱلرُّؤْيَا. وَٱلْبَيِّنَةُ نَفْسُهَا ٱلَّتِي قَادَتْهُمْ إِلَى ٱلتَّطَلُّعِ إِلَى رَبِّهِمْ فِي سَنَةِ 1843، هِيَ ٱلَّتِي قَادَتْهُمْ إِلَى أَنْ يَتَوَقَّعُوهُ فِي سَنَةِ 1844. إِلَّا أَنِّي رَأَيْتُ أَنَّ ٱلْأَغْلَبِيَّةَ لَمْ تَكُنْ تَمْلِكُ تِلْكَ ٱلطَّاقَةَ ٱلَّتِي مَيَّزَتْ إِيمَانَهُمْ فِي سَنَةِ 1843. فَقَدْ أَخْمَدَتْ خَيْبَتُهُمْ إِيمَانَهُمْ». Early Writings, 246, 247.

Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.

Les deux anges sont chacun l’un des trois anges qui, ensemble, constituent un seul symbole; ils s’accordent donc quant au message qu’ils représentent, bien que chacun représente son propre message distinct. Les deux anges ont un « écrit » dans leurs mains, représentant une mise à l’épreuve. Les « premier et deuxième anges doivent courir parallèlement » au troisième ange.

“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.

“Le Tout-Puissant a assigné aux messages d’Apocalypse 14 leur place dans la suite de la prophétie, et leur œuvre ne doit pas cesser jusqu’à la clôture de l’histoire de cette terre. Les messages des premier et second anges sont encore la vérité pour ce temps, et ils doivent se poursuivre parallèlement à celui qui suit. Le troisième ange proclame son avertissement d’une voix forte. ‘Après cela,’ dit Jean, ‘je vis descendre du ciel un autre ange, ayant une grande puissance; et la terre fut éclairée de sa gloire.’ Dans cette illumination, la lumière des trois messages tout entiers est réunie.” The 1888 Materials, 803, 804.

Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”

بھینی وائیٹ نے تیسرے فرشتے کی شناخت مکاشفہ اٹھارہ کے فرشتے کے طور پر کی ہے، اور یہ بھی واضح کیا ہے کہ پہلا اور دوسرا فرشتہ اُس نبوی تاریخ کے ساتھ متوازی طور پر چلنے والے ہیں جس کی نمائندگی مکاشفہ اٹھارہ کا تیسرا فرشتہ کرتا ہے۔ پس، وہ 11 اگست 1840ء کو پہلے فرشتے کے نزول کو 9/11 کے ساتھ ہم آہنگ کر رہی ہیں، اور یہ نشان دہی کر رہی ہیں کہ مکاشفہ اٹھارہ کا فرشتہ “تیسرا فرشتہ” ہے۔ تیسرا فرشتہ تینوں میں آخری ہے، اور پہلے کے ذریعے اُس کی تمثیل کی گئی ہے؛ اور اسی سبب سے بھینی وائیٹ ہمیں آگاہ کرتی ہیں کہ پہلے فرشتے کا مشن مکاشفہ اٹھارہ کے فرشتے کے مشن کے عین مطابق تھا، کیونکہ دونوں فرشتوں کا مشن یہ تھا کہ وہ “زمین کو اپنے جلال سے منور” کریں۔

The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.

「七つの雷」は、第一天使と第二天使の歴史のうちにおける諸出来事の区分を表しており、それは第三天使の歴史において繰り返されるのである。霊感は、これらの歴史を「ここにも少し、そこにも少し」と並べて対照するとき、1840年における第一天使の降下が、9/11における彼の降下と一致することを示している。それは、二人の証人とともに食されねばならない試みのメッセージを特定し、また失望を第一の道標と一致させるのである。

The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.

«Семь громов» представляют собой пророческий период, который начинается разочарованием и заканчивается ещё большим разочарованием.

When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.

Мұндай құрылымда бірінші періштенің түсуіне қатысты пайғамбарлық желі екінші періштенің келуімен үйлестірілгенде, ол «ақиқаттың құрылымын» тудырады. Ақиқат үш қадам арқылы айқындалады: оның бірінші және соңғысы бірдей, ал ортаңғы қадам бүлікті білдіреді. Алғашқы екі періштені осы үлгімен үйлестіру арқылы бірінші және екінші періштелерден тұратын құрылым қалыптасады; бұл құрылым Аян он сегіздегі үшінші періштені бейнелейді, ал Аян он сегіздегі үшінші періште — бірінші және екінші періштелердің екеуінің де қосындысы.

The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.

दफ्कहा झथयम १८ का तीसरा स्वर्गदूत दो स्वरों से बना है। पहला स्वर तब पूरा हुआ जब 9/11 पर न्यूयॉर्क की इमारतें गिर पड़ीं, और पद चार का दूसरा स्वर रविवार की व्यवस्था है। 9/11 से लेकर रविवार की व्यवस्था तक की अवधि के भीतर, दफ्कहा झथयम १८ का तीसरा स्वर्गदूत पहले और दूसरे स्वर्गदूत के एक संयोजन का प्रतिनिधित्व करता है। यह तथ्य होने के कारण, उन दो स्वर्गदूतों के इतिहास को “पंक्ति पर पंक्ति” के रूप में प्रयोग करके दफ्कहा झथयम १८ के तीसरे स्वर्गदूत के इतिहास का प्रतिनिधित्व करना—पहले और दूसरे स्वर्गदूत को पहले और दूसरे स्वर्गदूत के साथ संरेखित करना है।

Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.

Dos ángeles llegan al primer chasco, y ambos ángeles están relacionados proféticamente, y ambos tienen un mensaje de prueba que está en la mano del ángel. El siguiente hito representado en la línea son las tablas de Habacuc, lo cual está directamente asociado con la mano de Dios. En la línea del primer ángel, la carta de 1843 se produce en mayo de 1842, y en la línea del segundo ángel, no hubo carta. La carta había concluido con la llegada del segundo ángel. El hito de la tabla de Habacuc en la línea del segundo ángel es el retiro de la mano de Dios de un error en las cifras de la carta de 1843.

His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.

Ginukuban han Iyang kamot ang usa ka kasaypanan diha sa waymark sa unang manulonda, ug ang Iyang kamot gikuha sa mao gayong waymark, diha sa linya sa ikaduhang manulonda. Busa, ang waymark sa mga lamesa ni Habakkuk sa magkaparehong mga linya sa unang ug ikaduhang manulonda nagrepresentar sa duha ka mga lakang. Sa unang lakang, ang Iyang kamot nagatabon sa usa ka kasaypanan, ug sa katapusan sa yugto sa waymark sa mga lamesa ni Habakkuk, Iyang kuhaon ang Iyang kamot. Ang panahon sa paghulat nagsugod sa pag-abot sa ikaduhang manulonda, ug ang panahon sa paghulat matapos sa hinayhinayng paagi, nga nagsugod sa pagkuha sa Iyang kamot. Ang waymark sa mga lamesa ni Habakkuk nagrepresentar sa usa ka yugto sa panahon nga gimarkahan sa kamot ni Cristo sa sinugdanan ug sa Iyang kamot sa katapusan.

Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.

Мэнзеджыкьу зи пэрыт зылъыфэу зэгъэкӀуэным иужь, тӀу ныпхъэ къызэфӀэхащ, а тӀум и нэгъуэщӀэу мыхьанэ лъэпкъгъуэ нэгъуэщӀ иджыри къызэгъэщтэну, къыщӀэу къихьэну хуейщ. Ауэ иужькӀэ, зэгъэпсалъэныгъэ лъэхъэнэ уахътэ, щытыкӀэ нэхъыщхьэ къэпхьэгъахэр къызэщӀэтщ, Тхьэм и ныпхъэм къызэрыщӀэкӀуэу къезгъэпсэу, уэ и ныпхъэм къызэрыщӀэмыкӀуэу къызэухьыр. Адрей лъэныкъуэм и ӀэужьыкӀэу щытащ Exeter-м и лагер зэхуэс, мызакӀуэм и къыжьыжьыбжьэур Христос и ныпхъэм къыкӀуэну хуейхэм зэхигъэкӀуэу, зэхихъумыжыу, Ар лъапсэу Нэхущ и ПлэщӀэ Хьэдэщэу къыщыщӀэфынур.

When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.

When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.

Quand Il couvre la vérité, cela produit une déception, et lorsqu’Il retire Sa main, la lumière est produite, et cette lumière est celle du message du Cri de Minuit. La première déception jusqu’à la grande déception porte la signature de l’alpha et de l’oméga et est exposée dans la structure de la vérité. Le commencement représente la fin, et le point de repère entre les deux déceptions dépeint l’effet du scellement et du descèlement des tables d’Habacuc, lequel est un descèlement des anciens sentiers de Jérémie, et représente le fondement sur lequel le temple est édifié avant la loi du dimanche, lorsque le temple achevé est élevé au-dessus de toutes les montagnes. Le point de repère central dans la parole de vérité représente la rébellion, et dans l’histoire représentée par la séparation finale du blé et de l’ivraie, il manifeste la rébellion des vierges folles.

The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.

Le soulèvement représenté par le jalon des tables d’Habacuc est présenté comme progressif, car il ne s’agit pas d’un seul jalon, mais d’une période ayant un commencement et une fin définis, ainsi que le représente la main de Dieu. La main de Dieu apparaît deux fois lors de la première déception, car il y a deux anges qui portent chacun un message dans leurs mains. Le jalon suivant de la rébellion possède une main au commencement et une main à la fin ; il comporte donc lui aussi deux mains dans ses caractéristiques prophétiques. Le troisième jalon de la grande déception montre Christ levant sa main et jurant vers le ciel, dans le passage même où les sept tonnerres sont scellés, comme c’était le cas dans Daniel chapitre douze. Au point même où l’ange marque la fin de la structure prophétique des deux premiers anges que nous considérons maintenant, Il met fin à l’application du temps prophétique et se place dans un passage parallèle du livre de Daniel, où Il ne lève pas sa main, mais lève ses deux mains.

In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.

Wɔ Daniel ti duonu no mu no, nkɔmhyɛ mmere abiɛsa bi wɔ hɔ a wɔbue ano wɔ nna a edi akyiri no mu, efisɛ eyi ne nea ɛba Onyankopɔn nkurɔfo so wɔ nna a edi akyiri no mu. Ade a edi kan a wɔkaa ho asɛm wɔ Daniel anisoadehu a etwa to, a ɛyɛ nea ɛso yɛ den paa no mu ne sɛ, Daniel, a ogyina hɔ ma Onyankopɔn nkurɔfo nkaefo no, nyaa nimdeɛ wɔ ade no ne anisoadehu no nyinaa ho. Ade a etwa to a Daniel kyerɛw too hɔ ne sɛnea Yuda abusuakuw no Gyata no de nimdeɛ a ɛrenya nkɔanim no yɛɛ adwumadi de baa nkanyan a etwa to ne nsakrae a etwa to wɔ Onyankopɔn nkurɔfo a wɔda nsow sɛ wɔn na wɔte ase no mu. Ɔnam Adiyisɛm no “aprannaa ason” no a ɔrebue ano, wɔ Daniel ti duonu no “mmere abiɛsa” no a ɔrebue ano no ho, na ɛwie ne nkurɔfo no sɔanohyɛ no.

When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.

ཡེ་ཤུས་ལུང་བསྟན་གྱི་ཉིན་གསུམ་དང་ཕྱེད་ཀའི་མཐར། ཁ་ཐོར་དུ་གྱུར་པའི་དཀོན་མཆོག་གི་མི་སེར་གྱི་ནུས་པ་འཐོར་བའི་མཐར་ “ངོ་མཚར་ཐམས་ཅད་” རྫོགས་པར་འགྱུར་ཞེས་ངོས་འཛིན་གནང་བའི་ཚེ། དེས་མཚོན་པ་ནི་མངོན་རྟོགས་བཅུ་གཅིག་པའི་ནང་གི་ལམ་ལུགས་དུ་ཤི་བའི་ཉིན་གསུམ་དང་ཕྱེད་ཀ་རྫོགས་པའི་སྤྱི་ལོ་ 2023 ལོའི་ཟླ་བ་བདུན་པ་དེ་ཡིན། ད་ནི་ངོ་མཚར་དེ་དག་ཉི་མ་གཅིག་པའི་ཁྲིམས་ལུགས་མ་འོངས་པའི་སྔོན་ལ་རྫོགས་པར་འགྱུར། ཁོང་གིས་ཕྱག་གཅིག་མིན་པར། གཉིས་ཀ་ཡར་བསྐྱངས་ཏེ། སྤྱི་ལོ་ 2023 ལོའི་ཟླ་བ་བདུན་པ་དེ་མཚན་རྟགས་བཀོད་གནང་བ་ཡིན། དེ་ལྟར་གནང་བ་དེས། མི་ལེ་རའི་ལོ་རྒྱུས་ནང་གི་ནོར་འཁྲུལ་ལས་ཁོང་གིས་ཕྱག་ཕྱིར་བསྡུས་པའི་ཚེ་ཇི་ལྟར་ཡིན་པ་བཞིན། ཕྱིར་འགྱངས་ཀྱི་དུས་ཡུན་གྱི་མཐའ་མཚམས་ལ་མཚན་རྟགས་བཀོད་པ་ཡིན། ཐོག་མའི་ཕམ་ཉེས་ནི་མི་ལེ་ར་པ་ཚོའི་ཐོག་མའི་ཕམ་ཉེས་ཀྱིས་མཚོན་པ་བཞིན། སྤྱི་ལོ་ 2020 ལོའི་ཟླ་ 7 པའི་ཚེས་ 18 ཉིན་དུ་བྱུང་ལ། ཕྱིར་འགྱངས་ཀྱི་དུས་ཡུན་ཡང་དེ་ནས་འགོ་བརྩམས་ཏེ། ཁོང་གིས་སྤྱི་ལོ་ 2023 ལོའི་ཟླ་བ་བདུན་པར་ལྷག་མར་ལུས་པའི་ཁོང་གི་མི་སེར་བསྡུ་བའི་ཕྱིར་ཕྱག་ཐེངས་གཉིས་པ་བསྲིངས་གནང་བའི་བར་དུ་མུ་མཐུད་ནས་གནས་ཡོད།

The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.

هی مایوسیے خُدا دے ہتھ ولوں اک غلطی نوں ڈھکّن نال ظاہر کیتی گئی اے، جو میلریاں دے لئی ایں گل وچ سی کہ اوہناں نے 22 اکتوبر 1844 دی بجائے سال 1843 دی نشاندہی کیتی۔ ایہہ مایوسی باب بارہ دی بارہویں آیت وچ ظاہر کیتی گئی اے۔ پہلی مایوسی اُس دے ہتھ دے غلطی نوں ڈھکّن نال ظاہر کیتی گئی اے، تے اِس دی تمثیل میلریاں نال ہوئی جو پہلی مایوسی تک پہنچے۔ بارہویں آیت وچ لفظ “cometh” اے۔ مبارک اے اوہ جو انتظار کردا اے، تے جو 1335 تک “cometh” کردا اے؛ مبارک اے اوہ جو 19 اپریل 1844 دی مایوسی تک “cometh” کردا اے۔ جس لفظ دا ترجمہ “cometh” کیتا گیا اے، اُس دا معنی اے “چھونا”۔ میلریاں نے اپنی پہلی مایوسی اُس وقت آزمائی جدوں سال 1843 نے سال 1844 نوں چھُہ لیا۔ دانی ایل بارہ دی بارہویں آیت 19 اپریل 1844 دی پہلی مایوسی نوں، پر اِس توں وی زیادہ براہِ راست 18 جولائی 2020 دی پہلی مایوسی نوں متعین کردی اے۔

The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.

Le premier temps prophétique et le dernier temps prophétique des trois temps qui sont descellés au temps de la fin, lorsque la connaissance augmente et accomplit la séparation finale du blé et de l’ivraie, identifiant ainsi le descellement de la lumière prophétique qui scelle les cent quarante-quatre mille, constituent un seul et même temps prophétique.

The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.

La première période du verset sept est l’achèvement de la dispersion des trois jours et demi d’Apocalypse onze, en juillet 2023, et la période du verset douze est le commencement de cette même dispersion le 18 juillet 2020. L’Alpha et l’Oméga avaient désigné, dans Daniel douze, l’histoire des sept tonnerres comme étant l’histoire qui commence à la déception du 18 juillet 2020 et s’achève trois jours et demi symboliques plus tard, en juillet 2023. Il est tout aussi important de noter que, lorsque l’Alpha et l’Oméga marqua le commencement et la fin du dernier temps d’attente, Il leva vers le ciel non pas une seule, mais ses deux mains, et jura par Celui qui vit aux siècles des siècles.

The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!

Mwana wa Nzambe oyo azali mwana na moto azali kosala ndai elongo na Tata, kaka na esika oyo nsuka monene ya lisolo ya bato ya boyokani ya Nzambe ebandaki, tango Klisto abengaki Abrama mpo na mbala ya liboso na elaka, mpe na nsima akokisaki elaka yango, na ndai. Longola sapato na yo, ozali na mabele mosantu!

The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.

Maandishi ya kati kati ya vipindi vitatu vya kinabii si kitu kingine ila ni utimilifu wa omega wa unabii wa wakati wa agano wa miaka 430 wa Abramu na Paulo, kama unavyowakilishwa katika miaka 1290 ya aya ya kumi na moja. Aya hiyo, ikikaribiwa kwa ufahamu wa Wamillerite, ilitambua kipindi cha miaka thelathini cha maandalizi kwa upapa, kisha miaka 1260 ya mateso ya kipapa inayofuata. Miaka 430 ya Abramu inawakilisha utumwa na ukombozi katika taifa maalumu, sambamba na kwamba miaka thelathini ya kwanza inawakilisha Bwana akiingia katika agano na Abramu. Miaka thelathini ya maandalizi kwa makuhani ilianza mwaka 1989 wakati wa mwisho, na miaka hiyo thelathini huisha katika sheria ya Jumapili, wakati aya hiyo inapotambua kwamba chukizo la uharibifu lingewekwa, na ndipo lingewatesa watu wa Mungu kwa miaka 1260 ya kiishara, ikilingana na miezi 42 ya kiishara ya Yohana katika Ufunuo kumi na tatu.

The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.

Le mouvement réformateur des cent quarante-quatre mille commença en 1989, lorsque le Seigneur entreprit son œuvre de préparation d’un sacerdoce pour servir durant la crise de minuit, qui commence à la loi du dimanche. L’Alpha et l’Oméga se tint au-dessus des eaux du Hiddékel et leva ses deux mains vers le ciel, jurant que, lorsque la dispersion du 18 juillet 2020 jusqu’en juillet 2023 serait accomplie, les merveilles associées à l’œuvre du Christ consistant à unir sa divinité à l’humanité seraient achevées.

This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.

Ceci est la même déclaration qu’au chapitre dix, dans la ligne des sept tonnerres, car là non seulement Il mit fin à l’application prophétique du temps, mais Il indiqua aussi que, aux jours où le septième ange ferait retentir la trompette, le mystère de Dieu serait achevé. Le passage parallèle de Daniel 12 indique que, lorsque la dispersion prit fin en juillet 2023, l’achèvement du scellement du peuple de Dieu serait accompli, comme le représente la sonnerie de la septième trompette, laquelle coïncida avec le fait que le Christ leva la main et jura dans les deux passages parallèles.

The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.

Période prophétique الأولى et période prophétique الأخيرة du message triple de Daniel douze portent une signature alpha et oméga. La première période du verset sept identifie la fin de cette même période dont le verset douze marque le commencement. Entre les versets sept et douze est représentée l’histoire du temps de la fin, depuis 1989 jusqu’à la clôture du temps de grâce. Au milieu de la période alpha du verset sept et de l’histoire oméga du verset douze est représentée la rébellion finale de l’humanité, depuis la loi du dimanche jusqu’au moment où Michel se lèvera; et elle est représentée dans le chapitre même où Michel se lève.

The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.

La rébellion de la période intermédiaire est avant tout l’histoire extérieure de la rébellion, mais les trente premières années constituent l’histoire intérieure de la préparation des prêtres qui sont en confrontation directe avec les forces extérieures représentées dans la période de 1260 qui suit.

The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.

La période médiane représente la rébellion de la treizième lettre de l’alphabet hébreu, et elle se combine avec l’interne en ce qu’elle dépeint la bataille finale du grand conflit sur la planète Terre, tandis que le temps de grâce se prolonge. Sa combinaison de l’externe et de l’interne est aussi le message de la dernière vision de Daniel, représentée par le fleuve Hiddékel et les trois chapitres qui portent également la signature de l’Alpha et de l’Oméga, et qui sont bâtis sur la structure de la vérité. Le premier et le dernier chapitre traitent du scellement du peuple de Dieu, lequel est dépeint comme les étoiles qui brillent à toujours. Le chapitre médian de la rébellion identifie la même histoire, représentée au verset onze par les 1290 années, lequel est le verset médian dans cette même structure.

When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.

جڏهن مسيح پنهنجي هٿ کي نبوي ڍانچي جي اندر استعمال ڪري ٿو، تڏهن اهو ڪيترين ئي سچائين جي نمائندگي ڪري ٿو، پر اهو پڻ انهيءَ راهه جي نمائندگي ڪري ٿو جنهن تي هو پنهنجي قوم کي هلائي رهيو آهي. يسوع مسيح جو مڪاشفو جولاءِ 2023ع ۾ کُلڻ شروع ٿيو. انهيءَ کُلڻ ۾ ستن گرجن جي کُلڻ ۽ دانيال جي پيغام جو کُلڻ پڻ شامل آهي، جيئن اهو ٻارهين باب جي اندر ظاهر ڪيو ويو آهي. اهو کُلڻ آيت چاليه جي لڪل تاريخ جي اندر واقع ٿئي ٿو، جيڪا 1989ع ۾ شروع ٿي ۽ آچر جي قانون تي پوري ٿئي ٿي. انهيءَ تاريخ ۾ خدا جي قوم مُهر ڪئي ويندي، ۽ اهي پاڪ روح جي اُڇلجڻ وسيلي مُهر ڪيا وڃن ٿا. پاڪ روح جي آخري اُڇلجڻ جي سڃاڻپ مڪاشفي جي اٺين باب ۾ ڪئي وئي آهي، جتي ان جي نمائندگي ستين، ۽ تنهن ڪري آخري مُهر طور ڪئي وئي آهي. يهوداه جي قبيلي وارو شير پنجين باب ۾ غالب آيو ته اُن ڪتاب کي کولي، جيڪو ستن مُهرن سان مُهر ٿيل هو۔

The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.

Ogata aasia yi adeɛkyerɛ no maa asɛmmisa no so wɔ ti asia no awiei, bisae sɛ hena na obetumi agyina mu wɔ bere a afɔremuka biara nni hɔ bio mma bɔne ho.

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.

The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.

文中的下一章，或者也可以说下一节，引出了在星期日法令危机期间，那十四万四千人的受印，以及那被聚集进入上帝国度的大群众。那十四万四千人，就是第六印之问题的答案。在他们于第七章中被表明之后，第八章便指出第七个、也是最后一个印被揭开了。

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.

Lorsque l’Agneau ouvrit le septième sceau, il se fit dans le ciel un silence d’environ une demi-heure. Et je vis les sept anges qui se tiennent devant Dieu, et sept trompettes leur furent données. Un autre ange vint ensuite, et il se tint près de l’autel, tenant un encensoir d’or; on lui donna beaucoup de parfum, afin qu’il l’offrît, avec les prières de tous les saints, sur l’autel d’or qui est devant le trône. Et la fumée des parfums monta, avec les prières des saints, de la main de l’ange devant Dieu.

And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

En l’ange prit l’encensoir, le remplit du feu de l’autel, et le jeta sur la terre; et il y eut des voix, des tonnerres, des éclairs, et un tremblement de terre. Apocalypse 8:1–5.

The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.

Le « feu », représenté au chapitre six d’Ésaïe comme une « braise », que Sœur White identifie comme un symbole de purification, est pris de l’autel et jeté sur la terre. Le « feu » venu du ciel à la Pentecôte fut représenté comme des langues de « feu ». Le « feu » est ce que le Messager de l’Alliance emploie pour purifier les fils de Lévi.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘Wanene sheƙarsa take a hannunsa, zai kuwa tsabtace masussukarsa sarai, ya tattara alkamarinsa cikin rumbu.’ Matiyu 3:12. Wannan yana ɗaya daga cikin lokutan tsarkakewa. Ta wurin kalmomin gaskiya, ana rarrabe ƙaiƙayi daga alkama. Domin sun cika da banza da adalcin kai har suka ƙi karɓar tsawatawa, kuma suna son duniya ƙwarai har suka ƙi yarda da rayuwar tawali’u, da yawa suka juya baya ga Yesu. Har yanzu mutane da yawa suna yin abu ɗaya. Ana gwada rayuka a yau kamar yadda aka gwada waɗancan almajirai a majami’ar Kafarnahum. Sa’ad da aka kai gaskiya ga zuciya, suna ganin cewa rayuwarsu ba ta jituwa da nufin Allah. Suna ganin bukatar cikakken sauyi a cikin kansu; amma ba su yarda su ɗauki aikin musun kai ba. Saboda haka suna fushi sa’ad da aka gano zunubansu. Suna tafiya a ɓata rai, kamar yadda almajiran suka bar Yesu, suna gunaguni, ‘Wannan magana mai wuya ce; wa zai saurare ta?’” The Desire of Ages, 392.

Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.

Moto nde eye ekitaki likolo ya mbeka ya Eliya, ndenge moko mpe na mbeka ya Gideona epai ya anzelu. “Moto” ya bopetoli ezali Liloba ya Nzambe, mpo kokóma mosantu ezali kosantisama na Liloba na Ye. “Moto” oyo ebwakami na nse awa na mabele ntango elembo ya nsambo elongolami emonisi kopesama nguya ya nsango ya esakweli oyo efungolami na mikolo ya nsuka, na eleko ya kobeta kelelo ya nsambo, na kokokisama ya nsuka mpe ya kokoka ya makambo oyo emonisamaki na nkake nsambo mpe endimisamaki na bileko misato ya esakweli ya Danyele zomi na mibale oyo ekangamaki kino na mikolo ya nsuka.

The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.

ﷺ علانیه‌کردنی عیسی مەسیح کە تەنها پێش داخستنی ماوەی تاقیکردنەوەی مرۆڤ کراوەتەوە—لەخۆدەگرێت کردنەوەی حەوت هەورەتریسکە، لابردنی مۆری حەوتەم، کردنەوەی دانیال دوانزە، و کردنەوەی مێژووی شاراوەی ئایەتی چلەمی دانیال یازدە، ئەوەی بەڕاستی هەمان مێژوویە کە تیایدا فریشتەکە لەو پیاوەی جل‌کتانی لەبەردا پرسی: کۆتایی ئەم سەرسوڕهێنەرانە چی دەبێت.

The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.

Muntu oyo alataki bilamba ya lini ayanolaki mpe alobaki—Ntango bokokóma na nsuka ya eleko ya kozela na sanza ya Yuli ya mobu 2023, bokokómi na lisoló ya kotiama elembo ya nkóto nkama moko na ntuku minei na minei.

He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.

他还说——在《启示录》第十一章所预表的三个半象征性日子结束之时，出自《但以理书》的一项预言信息将被开启，正如1798年所标志的末时所预表的那样。那时将被开启的真理，就是在这三个半象征性日子结束之际所显明的真理，正位于《但以理书》中那九节经文之内；正是那九节经文指明并界定了《但以理书》的封住与开启。

We will continue these things in the next article.

Nous poursuivrons ces choses dans le prochain article.

“When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.

“Wakati Kristo alipokuja katika dunia hii, mapokeo yaliyokuwa yamerithishwa kutoka kizazi hadi kizazi, pamoja na tafsiri za kibinadamu za Maandiko, yaliuficha kwa wanadamu ukweli kama ulivyo katika Yesu. Ukweli ulikuwa umezikwa chini ya wingi wa mapokeo. Maana ya kiroho ya vitabu vitakatifu ilikuwa imepotea; kwa maana katika kutokuamini kwao wanadamu waliufunga mlango wa hazina ya mbinguni. Giza likaifunika dunia, na giza kuu likawafunika watu. Kweli ikatazama kutoka mbinguni kuielekea dunia; lakini mahali popote chapa ya uungu haikudhihirishwa. Huzuni nzito kama sanda ya mauti ilienea juu ya dunia.

“But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.

“Ake uNgonyama yesizwe sakwaJuda yanqoba. Yavula uphawu olwalulivale incwadi yomyalelo wobuNkulunkulu. Izwe lavunyelwa ukubuka iqiniso elimsulwa, elingenakho ukuxutshwa. Iqiniso uqobo lehla ukuze lihlehlise ubumnyama futhi limelane nephutha. Kwathunywa uMfundisi evela ezulwini enokukhanya okwakuzokhanyisa wonke umuntu oza emhlabeni. Kwakukhona amadoda nabesifazane ababefuna ulwazi ngentshiseko, izwi lesiprofetho eliqinisekileyo, futhi lapho lifika, laba njengokukhanya okukhanya endaweni emnyama.” Spalding Magan, 58.

“The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.

“Les scribes et les pharisiens prétendaient expliquer les Écritures, mais ils les expliquaient conformément à leurs propres idées et traditions. Leurs usages et leurs maximes devenaient de plus en plus exigeants. Dans son sens spirituel, la Parole sacrée devenait pour le peuple comme un livre scellé, fermé à son intelligence.” Signs of the Times, 17 mai 1905.