In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.
ឯកសារអេសាយ ជំពូក ២៨ បុរស «អ្នកសើចចំអក ដែលគ្រប់គ្រង» នៅ «យេរូសាឡឹម» ត្រូវបានតំណាងថាជា «អ្នកស្រវឹងរបស់អេប្រាអ៊ីម» ហើយក៏ជាផងដែរថាជា «មកុដនៃអំណួត»។ «មកុដ» តំណាងឲ្យភាពជាអ្នកដឹកនាំ ហើយ «អំណួត» តំណាងឲ្យលក្ខណៈសាតាំង។
The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.
Le syndrome des buveurs d'alcool est en contraste avec les buveurs d'alcool («sanglots») qui seront la «couronne» de la gloire de Dieu, car pendant la pluie de l'après-midi, le Seigneur met en place Son «royaume de gloire» tel qu'il est symbolisé par le fait qu'Il a installé le «royaume de grâce» à la croix. Le royaume de grâce à la croix annonce le royaume de gloire au moment de la loi du dimanche. La pluie de l'après-midi a commencé le 11 septembre, lorsque le scellement des cent quarante-quatre mille et le jugement des vivants ont commencé.
“I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?
«Ай көрҙөм: бөтә нәмә, алда торған кризисҡа ҡарап, көсөргәнешле рәүештә төбәлгән һәм уйҙарын шуға һуҙған. Израилдең гонаһтары алдан хөкөмгә барырға тейеш. Һәр гонаһ изге йортта танылырға тейеш, шунан һуң эш алға китәсәк. Был хәҙер үк эшләнергә тейеш. Ҡыйынлыҡ ваҡытының ҡалдығы илар: „Аллам, Аллам, ни өсөн Һин мине ташлап киттең?“»
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Vula ro sungula ri ta nela ehenhla ka lava tengeke—hi nkarhi wolowo hinkwavo va ta ri amukela tani hi le ku sunguleni.
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
« Lorsque les quatre anges lâcheront prise, le Christ établira Son royaume. Nul ne reçoit la pluie de l’arrière-saison, sinon ceux qui font tout ce qu’ils peuvent. Le Christ nous aiderait. Tous pourraient être vainqueurs par la grâce de Dieu, par le sang de Jésus. Tout le ciel s’intéresse à l’œuvre. Les anges s’y intéressent. » Spalding and Magan, 3.
The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.
चार प्रगटीकरण के पवनों को यशायाह भी एक प्रचण्ड पवन के रूप में प्रस्तुत करता है, जिसे पूरब की हवा के दिन रोक दिया गया था, जैसे प्रगटीकरण के संघर्ष के चार पवन चार स्वर्गदूतों द्वारा रोके हुए हैं। सिस्टर व्हाइट ने इन चार पवनों की पहचान “छूटकर निकल भागने को उतावले क्रुद्ध घोड़े” के रूप में की है, जो “मृत्यु और विनाश” लाते हैं। ये चार पवन क्रमशः छोड़े जाते हैं—9/11 से आरम्भ होकर, फिर रविवार के कानून के समय अत्यन्त अधिक प्रबल किए जाते हैं, और अन्ततः जब मानवीय परीक्षाकाल समाप्त हो जाता है, तब पूरी तरह छोड़ दिए जाते हैं।
Released and Restrained
Délivré et retenu
The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.
فریشتہ ہفتم، جو تیسری آفت بھی ہے، اور جو خدا کے بھید کے تمام ہونے کا اعلان کرتا ہے، نبوتی طور پر 9/11 کے وقت پھونکا گیا، جب اسلام کو چھوڑ دیا گیا، اور پھر 9/11 کے بعد جارج ڈبلیو۔ بش کے ذریعے نبوتی طور پر روک دیا گیا۔ اسلام کی ماں، ہاجرہ، جو اسمٰعیل کی ماں ہے، روک اور چھوڑ دینے کی ایک علامت ہے۔ اسے سارہ نے ابراہیم کے ساتھ اولاد پیدا کرنے کے لیے چھوڑا، پھر رشک کے باعث سارہ نے اسے روکا، جس سے ہاجرہ بھاگ گئی، یہاں تک کہ فرشتہ نے ہاجرہ کو بھاگنے سے روکا اور اسے واپس لوٹ جانے کو کہا۔ اسحاق کی پیدائش کے بعد ہاجرہ اور سارہ کی کشمکش جاری رہی، یہاں تک کہ ابراہیم نے لونڈی کو نکال دیا، اور یوں اس پر ایک اور پابندی عائد کر دی۔
The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.
Anghelii patru ai Islamului au fost dezlegați la începutul profeției din Apocalipsa 9:15, de trei sute nouăzeci și unu de ani și cincisprezece zile, iar apoi au fost ținuți în frâu la 11 august 1840.
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.
وہ چھٹا فرشتہ بھی نرسنگا پھونک چکا، اور مَیں نے خدا کے حضور کے سنہری مذبح کے چاروں سینگوں میں سے ایک آواز سنی، جو اُس چھٹے فرشتے سے جس کے پاس نرسنگا تھا، یہ کہہ رہی تھی: اُن چار فرشتوں کو کھول دے جو بڑے دریا، یعنی فرات، پر باندھے گئے ہیں۔ چنانچہ وہ چار فرشتے کھول دیے گئے، جو ایک گھڑی، اور ایک دن، اور ایک مہینے، اور ایک سال کے لیے تیار کیے گئے تھے، تاکہ آدمیوں کے تیسرے حصے کو قتل کریں۔ مکاشفہ 9:13–15۔
After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.
Ang ikatlong kaabahang Islam ay pinawalan upang sumalakay noong 9/11, si George W. Bush ay nagpasimula ng kaniyang pandaigdigang digmaan laban sa terorismo at nagpataw ng pagpigil sa Islam. Ang unang pagbanggit kay Ismael, na sagisag ng Islam, ay nagpapakilala na ang mga inapo ni Ismael ay magiging laban sa bawat tao, at ang bawat tao ay magiging laban sa kanila.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
ហើយទេវតានៃព្រះអម្ចាស់មានព្រះបន្ទូលនាងថា មើល៍ នាងមានផ្ទៃពោះ ហើយនឹងសម្រាលបានបុត្រាមួយ ហើយនាងត្រូវដាក់ឈ្មោះគាត់ថា អ៊ីស្មាអែល ពីព្រោះព្រះអម្ចាស់បានទ្រង់ឮទុក្ខវេទនារបស់នាង។ ហើយគាត់នឹងជាមនុស្សព្រៃ; ដៃរបស់គាត់នឹងទាស់នឹងមនុស្សគ្រប់រូប ហើយដៃរបស់មនុស្សគ្រប់រូបនឹងទាស់នឹងគាត់; ហើយគាត់នឹងរស់នៅចំពោះមុខបងប្អូនទាំងអស់របស់គាត់។ លោកុប្បត្តិ 16:11, 12.
Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.
L’islam est la puissance de la fin du monde contre laquelle « la main de tout homme » sera, et l’islam sera contre tout homme, exactement comme cela s’accomplit parfaitement aujourd’hui. L’œuvre particulière de l’islam en tant que symbole prophétique est de provoquer une guerre mondiale. Ce sujet est confirmé par le récit d’Élie, de Jean-Baptiste, et il est représenté comme « la colère des nations » dans le livre de l’Apocalypse.
“‘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.
「此处所提到的‘那患难时期的开始’，并不是指灾殃开始倾倒之时，而是指在灾殃倾倒之前不久、基督仍在圣所中的一段短暂时期。那时，当救恩的工作将近结束之际，患难必要临到地上，列国也必发怒，然而仍要受到约束，免得拦阻第三位天使的工作。就在那时，‘晚雨’，就是从主面前而来的复兴，必要降下，为要赐能力给第三位天使的大声呼喊，并预备众圣徒，使他们能在七最后灾倾倒之时站立得住。」《早期著作》，85页。
In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.
Mu “nnaku” ez’enkuba ey’oluvannyuma bwe egwa, Kristo anywezezza obwakabaka bwe obw’ekitiibwa nga bwe bukiikirizibwa mu kitabo kya Danyeri.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.
በእነዚህም ነገሥታት ዘመን የሰማይ አምላክ ፈጽሞ የማይጠፋ መንግሥት ያቆማል፤ መንግሥቱም ለሌላ ሕዝብ አይተላለፍም፤ ነገር ግን እነዚህን መንግሥታት ሁሉ ያደቅቃል ያጠፋቸውማል፥ እርሱም ለዘላለም ይቆማል። ዳንኤል 2፥44።
In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”
Christ chu gloria ni a ram rinna “ni” a lalṭhutna a dinte chuan, Krista ta, a “ropuina khawikhum” an ni ho chu, inchhâwlna “khawikhum” phur ruihhleite nen tihdanglamin an lang. Habakkuk-a “hmuhchhuahna,” ziak a, “table”-ah chiang taka tihfiah tûra thu chu, Adventism-a bulṭhut thutak te hriatpuitu hmasawnna chanchin a entîr chiang hle. Habakkuk thuhretu chuan Joel-a mi hnam hnihte—“inchhâwlna” emaw “ropuina” emaw—chu, rinna hmanga thiamchantîrte an nihna hmun leh inchhâwlna avânga châwimâwi chhohte an nihna hmun angin a entîr. Bung hnih chang li chuan mi hnam hnihte a sawina, chu chu Pharisee leh Publican thawnthu entîrna hmingthang nên a inang. Publican chu thiamchantîrin a in lamah a kal a; Pharisee-a “thlarau” erawh chu “a ding nghet lo,” a chhan chu “châwimâwi chhoh” a ni.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Voici, son âme enflée d’orgueil n’est pas droite en lui ; mais le juste vivra par sa foi. Habacuc 2:4.
In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”
Dans le verset suivant, Habacuc identifie la catégorie de ceux dont le cœur s’enfle d’orgueil comme étant ivres, reliant ainsi les ivrognes d’Ésaïe et de Habacuc à « l’orgueil ».
Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.
Да и потому, что он преступает чрез вино, он — человек надменный и не остается дома; он расширяет душу свою, как ад, и как смерть ненасытен; он собирает к себе все народы и сгребает к себе все племена. Аввакум 2:5.
It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.
إنه لجديرٌ بالتذكّر أن هذه الآيات في حبقوق لم تتحقّق في تاريخ المِلّيريين فحسب، بل كان تحقيقها أيضًا موضوعًا متداولًا لدى إلن وايت وروّاد الأدفنتية الأوائل على السواء. فالذين تبرّروا بالإيمان المُمثَّل في الآية الرابعة من التاريخ المِلّيري كانوا هم الذين احتملوا أزمة خيبة الأمل الأولى، التي وسمت كلًّا من زمن الإبطاء ووصول رسالة الملاك الثاني المُعلِنة سقوط بابل. وقد أدرك المِلّيريون، ضمن ذلك التاريخ الامتحاني، أن شعب العهد السابق، الذين كانوا تاريخيًّا من البروتستانت، قد صاروا بنات بابل. وكان أولئك البروتستانت هم البروتستانت الذين تمثّلهم كنيسة ساردس، ممثّلةً شعب عهد، لأن لهم «اسمًا»، وهو رمز لكلٍّ من الصفات والعلاقة العهديّة، لكنهم كانوا أمواتًا.
And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.
Et à l’ange de l’Église de Sardes écris : Voici ce que dit celui qui a les sept Esprits de Dieu et les sept étoiles : Je connais tes œuvres ; tu as le nom de vivre, et tu es mort. Apocalypse 3:1.
In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.
Akɔndɔ sɔhwɛ no mu wɔ afe 1844 mu a efi April 19 na ɛno akyi ɛbaa awiei October 22 no—wɔn a wɔantumi anwie sɔhwɛ no mu yiye maa wɔn ho so wɔ ahomaso mu, na sɛ yɛkenkan nkyekyɛm ahorow a edi nkyekyɛm anum akyi a, ɛhɔ na wɔda onipa ahomaso su adi, de mfatoho a ɛkyerɛ papacy no ahantan ne ne ho ma so. Ɛba awiei wɔ nkyekyɛm aduonu mu, baabi a wɔka no se Awurade wɔ Ne kronkron asɔredan mu; asase nyinaa nyɛ komm.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Mais l’Éternel est dans son saint temple : que toute la terre fasse silence devant lui. Habakuk 2:20.
Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.
Aya ta biyu ta Habakkuk sura ta biyu ta nuna babban cikas na farko na ranar 19 ga Afrilu, 1844, kuma surar ta ƙare a aya ta ashirin, wadda a sarari take nuna ranar 22 ga Oktoba, 1844, lokacin da Ubangiji ya zo nan da nan zuwa haikalinsa.
Four Comings on October 22, 1844 (line upon line)
Quatre venues le 22 octobre 1844 (ligne sur ligne)
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
« La venue du Christ comme notre souverain sacrificateur dans le lieu très saint, pour la purification du sanctuaire, présentée dans Daniel 8:14; la venue du Fils de l’homme vers l’Ancien des jours, telle qu’elle est décrite dans Daniel 7:13; et la venue du Seigneur à son temple, annoncée par Malachie, sont des descriptions du même événement; et cela est aussi représenté par la venue de l’époux aux noces, décrite par le Christ dans la parabole des dix vierges, en Matthieu 25. » The Great Controversy, 426.
Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.
ଆୟତ ତିନି ଏବଂ ଚାରି, ଆୟତ ଦୁଇରୁ ଆରମ୍ଭ କରି ଆୟତ କୁରି ପର୍ଯ୍ୟନ୍ତ ଥିବା ପରୀକ୍ଷା ପ୍ରକ୍ରିୟାରେ—ଅର୍ଥାତ୍ ୧୮୪୪ ମସିହା ଏପ୍ରିଲ ୧୯ ରୁ ୧୮୪୪ ମସିହା ଅକ୍ଟୋବର ୨୨ ପର୍ଯ୍ୟନ୍ତର ପରୀକ୍ଷା ପ୍ରକ୍ରିୟାରେ—ଉତ୍ପନ୍ନ ହେଉଥିବା ଦୁଇ ଶ୍ରେଣୀକୁ ପରିଚିହ୍ନତ କରେ। ଆୟତ ଚାରିରୁ ଊଣେଇଶ ପର୍ଯ୍ୟନ୍ତ ପାପାଳ ଶକ୍ତିକୁ ସମ୍ବୋଧନ କରୁଛି, କେବଳ ଆୟତ ଚୌଦ୍ଦ ବ୍ୟତୀତ; ସେହି ଆୟତ ପ୍ରକାଶିତ ବାକ୍ୟ ଅଧ୍ୟାୟ ଅଠାରର ସ୍ୱର୍ଗଦୂତ 9/11ରେ ଅବତରଣ କରିବା ପରେ ଯେଇଥିବା ଇତିହାସକୁ ସମ୍ବୋଧନ କରେ।
For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.
Car la terre sera remplie de la connaissance de la gloire de l’Éternel, comme les eaux couvrent la mer. Habakuk 2:14.
In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.
Nan sésé ékzaminasyon dézyèm zanj la nan listwa Millerite la, dé klas moun ka adoré té fòmé, épi apré sa yo té vin manifèsté yo nan kriz 22 òktòb 1844 la. Karaktè méchan-an nan pasaj-la sé karaktè lapotri-a, é nan péròd ékzaminasyon sala, Millerite fidèl yo té vini pwoklamé, an akò épi mesaj dézyèm zanj-la, ki légliz Pwotèstan-an té vini pitit fi Wòm poutèt rejè yo té fè kont mesaj Millerite la. Kontrovès-la ki té déwoulé ant koumansman-an le 19 avril é lafen-an le 22 òktòb sé koté karaktè swa kòm an ògèyé bwèvin diven Babilòn, konsa Bèlchatsa té yé, swa kòm an moun ki, menm kon Danyèl douvan Bèlchatsa, té jistifyé pa lafwa’y. Kontrovès sala sé koté dram-lan ka déplié, dram ki ka révéyé mond-lan osijé réalité étènnèl ki asosyé épi mesaj twazyèm zanj-la. Dèyè sèn bwèvin-an kont moun jistifyé-a, yo mété’y andidan kontèks agiman-an ki sé kijan mond-lan ka vini kléré osijé sé kestyon-an: “Pas latè-a ké plen épi konesans laglwa Senyè-a, menm kon dlo ka kouvè lanmè-a.” Klérasion sala té koumansé nan 9/11.
At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.
[ff] chapitre deux de Habakuk à son temple le 22 octobre 1844. Il le fit en accomplissement de la prophétie qu’il présenta en tant que Palmoni au verset quatorze de Daniel huit.
Palmoni
Palmoni
On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.
В десетия ден на седмия месец от библейския календар, който през 1844 година се падна на двадесет и втория ден от десетия месец, се изпълни Авакум 2:20, и символичното число „220“ може да се види в „главата и стиха“, които обозначават диспенсационна промяна в делото на Христос в небесното светилище. Пророческа характеристика на сто четиридесет и четирите хиляди е, че те са онези, които следват Агнето, където и да отива То. Да следваш Христос означава да Го следваш в Неговото Слово.
In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.
Sa Parola, ang bilang na “220” ay sagisag na kumakatawan sa pagsasanib ng pagka-Diyos at pagkatao, at ang mismong gawaing pinasimulan ni Cristo sa petsang iyon ay ang gawain ng pagsasanib ng Kaniyang pagka-Diyos sa pagkatao. Noong 1844, sa ikadalawampu’t ikalawang araw ng ikasampung buwan, o sa sagisag na dalawampu’t dalawa na minumultiplika sa sampu na ang kabuuan ay “220” (22 X 10 = 220), o kaya’y masasabi, sa mismong petsang may sagisag na katumbas na “220,” natupad ang Habakkuk “2:20” nang si Cristo ay lumipat mula sa dakong banal tungo sa Kabanal-banalan upang pasimulan ang masusing paghuhukom.
Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.
Palmoni, det underfulle tallet, står innenfor det «spørsmål og svar» som er adventismens sentrale søyle, og de fleste adventister er fullstendig uvitende om denne sannheten.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Le passage de l’Écriture qui, plus que tout autre, avait été à la fois le fondement et le pilier central de la foi adventiste, était cette déclaration : « Jusqu’à deux mille trois cents soirs et matins ; puis le sanctuaire sera purifié. » [Daniel 8:14.]” The Great Controversy, 409.
Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.
Danɛl kapitel 8 vers 13 na 14 gyina hɔ ma asɛmmisa bi a ɛwɔ vers 13 mu a mmuae di akyi wɔ vers 14 mu. Hebri asɛmfua Palmoni no kyerɛ ase sɛ “ɔkronkronni pɔtee bi” wɔ vers 13 mu, na saa Kristo din pɔtee no kyerɛ Ɔnwanwani Kanfo anaa Ahintasɛm Kanfo.
When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.
Mme Ellen White identifie le verset quatorze comme le pilier central et le fondement de l’adventisme ; elle place ainsi l’accent divin sur la question et la réponse de ces deux versets, ce qui exige que le Christ, en tant que le Merveilleux Nombreur, soit le point de référence principal. Sœur White a souligné à maintes reprises l’importance de considérer le Christ comme la vérité centrale de tout passage, et, aux versets treize et quatorze, le Christ apparaît directement — « ce saint-là » — qui est Palmoni.
When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.
Ńjẹ oɖõ Adventism xɔ “eyi adrékpakpa” si le Leviticus 26 me le ƒe 1863 me la, wo tu ŋku ɖa le Palmoni ŋu; elabena nyagblɔɖi la ƒe asiɖoɖo si tso biabia kple eŋuɖoɖo me la tu ɖe Mose ƒe “eyi adrékpakpa” kple Daniel ƒe “azã kple ŋkeke akpe eve alafa etɔ̃” domekadodo dzi. Mose ƒe “eyi adrékpakpa,” alo ƒe akpe eve alafa atɔ̃ kple blaeve, kple Daniel ƒe “fiẽ kple ŋdi akpe eve alafa etɔ̃,” alo ƒe akpe eve alafa etɔ̃, ƒe nyagblɔɖi domekadodo la ɖo anyi to ɣeyiɣi me, si wo ɖea fia to xexlẽdzesiwo me; eye Nɔmba Mawoŋutinunya la le biabia kple eŋuɖoɖo si nye Adventism ƒe akpa titina la ƒe titina tututu. Ame siwo ate ŋu xle Josephus ƒe nuŋlɔwo la, ɖewohĩ woaɖo ŋku eƒe argument nyuitɔwo dzi siwo le fia ge be nu vovovowo eve aɖe li si Mawu wɔ. Ɖeka enye Hebritɔwo ƒe gbe, eye bubu la enye ɣeyiɣi si woate ŋu atsɔ akpe, si hia matematiki hã.
Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”
Pho lēk sɔŋ pɔm: “Ngbāa sɔ nɔ?” Pho lēk a bi saŋa “hɛn” o, a bi saŋa “Ngbāa sɔ nɔ?” Bē nyɔm la yɛn nɛ a kɛlɛ mɔɔn pɛrɛ (ngbāa sɔ nɔ?) kɛ nyɔm la yɛn nɛ a yɛlɛ yiaa dɔɔn gɛrɛ hɛn nɔ (?) la, nyɛɛ zɔ kɛ a yɛlɛ nɔ lɛɛ mɔɔn ka fɛrɛ. Kɛŋa nɛ a lɛ yelɔ nyɔm la pho lēk piin-naŋ a, a yɛn bɔɔ nɛ a dɔɔn gɛrɛ hɛn nɔ kaa, kɛ bɔɔ nɛ a kɛlɛ mɔɔn pɛrɛ kaa, kɛ yɔɔrɛ bɛrɛ a yɛn nɛ a laa nyiɛ nɔ mɔŋ fɛɛ; amaa bɔɔ nɛ kɛŋa yelɔ laa yɛn, a tɛɛ nɛ a lɔɔ pho lēk sɔŋ pɔm la saŋa nɔ pɔ. Nɛ a kpaŋa Nyɔŋmɔ Kɛkɛɛ la mli niitsum, kaa nɛ a gboi pho lēk piin-naŋ la yelɔ la mli niitsum, a hiaa nɛ a lɛ pho lēk sɔŋ pɔm la saŋa nɔ mli niitsum. Ee “hɛn” nɔ, kɛ “ngbāa sɔ nɔ?”?
The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.
أتباع إفرايم السكارى يعلِّمون، على نحوٍ غامض، بأن الآية الرابعة عشرة تُحدِّد نقطةً زمنية، ويُعيِّنونها في 22 أكتوبر 1844، وحين يفعلون ذلك فقد يُشيرون حقًّا إلى المقطع الذي اقتبسناه للتو من الصراع العظيم، لكن كلمة الله لا تتغيّر أبدًا ولا تفشل قط. إن سؤال «إلى متى» يحدِّد مدةً زمنية، لا نقطةً في الزمن. لقد بدأ 22 أكتوبر 1844 فترةَ الدينونة التحقيقية، والحقائق المرتبطة بذلك العمل تُمثِّل الإنجيل الأبدي، وهي أهم بكثير من مجرد تاريخ بدايته.
The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.
Naha graamaa afaan Ibrootaa ifa dha, hiikni wal fakkaataan sunis King James Version keessatti hiikameera. Qofa osoo hin ta’in, graamaarri sun gaaffii sana haala turtii keessatti akka kaa’amu ifatti agarsiisa; gaaffiin “hanga yoomiitti” jedhus mallattoo raajii Macaafa Qulqulluu ti. Ragaa baatota hedduu irratti hundaa’uun, gaaffiin “hanga yoomiitti” akka mallattoootti seenaa 9/11 irraa kaasee hamma seera Dilbataa tti bakka bu’uu isaa agarsiifamuu danda’a. Palmonii fi Yo’elitti deebi’uu keenya dura, jalqaba mallattoo “hanga yoomiitti” jedhu ni ilaalla.
How Long? Isaiah Six
Jusqu’à quand ? Ésaïe six Dans l’année de la mort du roi Ozias, je vis le Seigneur assis sur un trône très élevé, et les pans de sa robe remplissaient le temple. Des séraphins se tenaient au-dessus de lui ; chacun avait six ailes : de deux il se couvrait la face, de deux il se couvrait les pieds, et de deux il volait. Et ils criaient l’un à l’autre et disaient : Saint, saint, saint est l’Éternel des armées ! toute la terre est pleine de sa gloire ! Les fondements des seuils furent ébranlés par la voix de ceux qui criaient, et la maison fut remplie de fumée. Alors je dis : Malheur à moi ! je suis perdu ; car je suis un homme dont les lèvres sont impures, et j’habite au milieu d’un peuple dont les lèvres sont impures, et mes yeux ont vu le Roi, l’Éternel des armées. Mais l’un des séraphins vola vers moi, ayant à la main une braise ardente qu’il avait prise avec des pincettes sur l’autel. Il en toucha ma bouche et dit : Voici, ceci a touché tes lèvres ; ton iniquité est ôtée, et ton péché est expié. J’entendis alors la voix du Seigneur, disant : Qui enverrai-je, et qui marchera pour nous ? Je répondis : Me voici, envoie-moi. Et il dit : Va, et dis à ce peuple : Vous entendrez, et vous ne comprendrez point ; vous verrez, et vous ne saisirez point. Rends insensible le cœur de ce peuple, endurcis ses oreilles, et bouche-lui les yeux, de peur qu’il ne voie de ses yeux, n’entende de ses oreilles, ne comprenne de son cœur, ne se convertisse, et qu’il ne soit guéri. Je dis : Jusqu’à quand, Seigneur ? Et il répondit : Jusqu’à ce que les villes soient dévastées et privées d’habitants, jusqu’à ce qu’il n’y ait personne dans les maisons, et que le pays soit ravagé, réduit en désert ; jusqu’à ce que l’Éternel ait éloigné les hommes, et que le pays devienne un immense abandon. Et s’il y reste encore un dixième des habitants, il sera de nouveau livré à la destruction. Mais, comme le térébinthe et le chêne conservent leur souche quand ils sont abattus, une semence sainte sera cette souche. Ésaïe 6:1-13 Passer de la vision glorieuse de Dieu dans son temple au commandement de rendre insensible est plus que déconcertant ; c’est choquant. Il n’est guère surprenant qu’Ésaïe réponde par cette supplication : Jusqu’à quand ? combien de temps cela durera-t-il ? Y a-t-il de l’espoir ? La réponse est, apparemment, qu’il en sera ainsi jusqu’à l’exil. Son ministère sera dépourvu de succès visible jusqu’à ce que le jugement de Dieu se soit pleinement déployé sur son peuple. Seule alors demeurera la souche d’une semence sainte. La purification d’Ésaïe et sa disponibilité à être envoyé ne conduisent pas à un ministère long et fructueux aux yeux du monde, mais à la proclamation persévérante du Seigneur aux cœurs endurcis, jusqu’à ce que survienne le jugement, afin que de l’autre côté du jugement une semence sainte subsiste encore. Lorsque cette parole revient dans le Nouveau Testament, surtout dans les Évangiles, elle concerne de façon prééminente la manière dont le ministère du Christ se heurte précisément à cette réalité parmi son peuple. Le royaume qu’il annonce et inaugure dans sa propre personne vient non seulement pour susciter la foi, mais aussi pour mettre au jour l’incrédulité, de sorte que ceux qui ont des oreilles pour entendre entendent, et que ceux qui voient sans voir soient exposés dans leur aveuglement. La parole prophétique d’Ésaïe devient donc, dans l’enseignement de Jésus, une clé pour comprendre pourquoi les paraboles sont données. Elles ne servent pas seulement à illustrer ; elles séparent. Elles révèlent et elles cachent. Elles deviennent l’instrument par lequel la parole même du royaume accomplit ce qu’elle annonce : elle appelle les siens, et elle endurcit ceux qui refusent d’entendre. Ainsi, le ministère du Christ lui-même, dans sa manifestation historique, ne porte pas immédiatement l’apparence d’un triomphe universel. Il se déploie au milieu du refus, du malentendu, de l’opposition et de l’endurcissement. Cette même logique se poursuit ensuite dans le témoignage apostolique. Lorsque Paul cite Ésaïe 6 dans les Actes et ailleurs, il ne le fait pas pour expliquer un échec accidentel, mais pour interpréter théologiquement l’opposition à l’Évangile. Le rejet de la parole n’est pas la preuve que Dieu a perdu la maîtrise de son dessein ; il fait partie de la manière même dont le jugement et le salut se déploient dans l’histoire de la rédemption. Cela ne rend pas l’incrédulité moins coupable, ni la proclamation moins sincère. Au contraire, cela confère à la prédication une gravité redoutable. La même parole qui est pour les uns odeur de vie pour la vie est pour les autres odeur de mort pour la mort. Ainsi, la question : Jusqu’à quand ? ne reçoit pas une réponse sentimentale, mais une réponse eschatologique. Jusqu’à ce que le jugement ait achevé son œuvre. Jusqu’à ce que le résidu demeure. Jusqu’à ce qu’il devienne manifeste que Dieu sauve son peuple non par la force de l’acceptation humaine, mais par la fidélité de sa propre parole. C’est pourquoi Ésaïe 6 demeure un texte si nécessaire pour l’Église. Il enseigne que la gloire de Dieu et l’endurcissement judiciaire ne sont pas opposés l’un à l’autre dans l’économie divine ; ils peuvent se trouver dans une seule et même scène. Le Dieu trois fois saint qui purifie son serviteur est aussi le Dieu qui l’envoie vers un peuple qui n’écoutera pas. L’appel prophétique n’est donc pas mesuré par des résultats immédiats, mais par l’obéissance. Le serviteur envoyé n’est pas autorisé à remodeler le message afin d’en adoucir l’effet ; il doit parler comme il lui a été commandé. Et l’Église, lorsque son témoignage paraît faible, rejeté ou stérile, ne doit pas imaginer qu’une telle condition démontre l’absence du Seigneur. Il est possible, précisément dans la proclamation fidèle de sa parole, que le Seigneur accomplisse à la fois son œuvre de salut et son œuvre d’endurcissement. Pourtant, le passage ne s’achève pas sur la désolation pure et simple. La dernière parole concerne la semence sainte. Le jugement réduit, abat, dépouille et ravage ; cependant, il n’annule pas la promesse de l’alliance. La souche demeure. Et cette souche n’est pas simplement le signe d’une survie biologique ou nationale ; elle est sainte. C’est pourquoi l’espoir d’Ésaïe est, dès le commencement, structuré non par l’optimisme historique, mais par la fidélité rédemptrice de Dieu. L’avenir du peuple de Dieu ne dépend pas de sa réceptivité naturelle, mais de la décision divine de préserver pour lui-même un reste. Par conséquent, même la réponse terrible donnée à la question : Jusqu’à quand ? contient déjà, en elle-même, la forme de l’espérance. Elle durera jusqu’au jugement. Mais le jugement n’est pas le dernier mot. Une semence sainte sera la souche.
In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.
Dans Ésaïe, chapitre six, verset trois, les anges déclarent que la terre est pleine de la gloire de Dieu.
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
ਕੋਈ ਇਕ ਦੂਜੇ ਨੂੰ ਬੁਲਾ ਕੇ ਕਹਿੰਦਾ ਸੀ, ਪਵਿੱਤਰ, ਪਵਿੱਤਰ, ਪਵਿੱਤਰ, ਸੈਨਾਂ ਦਾ ਯਹੋਵਾਹ ਹੈ; ਸਾਰੀ ਧਰਤੀ ਉਸ ਦੀ ਮਹਿਮਾ ਨਾਲ ਭਰੀ ਹੋਈ ਹੈ। ਯਸਾਯਾਹ 6:3.
Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.
السيدة وايت تربط نزول ملاك رؤيا ثمانية عشر بملائكة الآية الثالثة.
“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.
“ਜਦੋਂ ਉਹ [ਦੂਤ] ਭਵਿੱਖ ਨੂੰ ਵੇਖਦੇ ਹਨ, ਜਦੋਂ ਸਾਰੀ ਧਰਤੀ ਉਸ ਦੀ ਮਹਿਮਾ ਨਾਲ ਭਰ ਜਾਵੇਗੀ, ਤਾਂ ਜਿੱਤ-ਭਰੀ ਸਤਿਕਾਰ ਦੀ ਧੁਨ ਇੱਕ ਤੋਂ ਦੂਜੇ ਤੱਕ ਮਿੱਠੇ ਗੀਤ ਵਿੱਚ ਗੂੰਜਦੀ ਹੈ, ‘ਪਵਿੱਤਰ, ਪਵਿੱਤਰ, ਪਵਿੱਤਰ, ਸੈਨਿਆਂ ਦਾ ਯਹੋਵਾਹ ਹੈ।’” Review and Herald, December 22, 1896.
Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.
Ésaïe est au 9/11, et il demande « Jusqu’à quand ? » il doit présenter le message du 9/11 à un peuple laodicéen qui ne veut ni voir ni entendre. Il lui est répondu qu’il doit persévérer jusqu’à ce que les villes soient dévastées; et la destruction des villes, qui commence lors de la loi du dimanche, lorsque l’apostasie nationale est suivie de la ruine nationale.
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.
Afei ou pe pe au ki he ʻEiki, ʻEiki, ʻo aʻu ki fē? Pea ne tali mai, ʻo pehē, ʻO aʻu ki he taimi ʻe maumau ai ʻa e ngaahi kolo ʻo ʻikai ha taha ʻe nofo ai, pea mo e ngaahi fale ʻo ʻikai ha tangata, pea ʻe ʻosi fakaʻauha ʻaupito ʻa e fonua, pea kuo hiki ʻe Sihova ʻa e kakai ki he mamaʻo, pea ʻe lahi ʻa e liʻaki ʻi loto ʻi he fonua. Ka neongo ia, ʻe kei ʻi ai ʻi ai ha vahe hongofulu, pea ʻe toe foki mai ia, pea ʻe kai ia: ʻo hangē ko e teil tree, pea mo e ʻoke, ʻa ia ʻoku kei ʻi ai honau konga moʻui ʻi heʻenau tō honau lau: pea ʻe pehē ko e hako tapu ʻa hono konga moʻui. Aisea 6:11–13.
At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.
E 9/11, quando a terra foi iluminada com a glória de Deus, Isaías é ungido para apresentar a mensagem da chuva serôdia, e ele pergunta: “Até quando” precisa apresentar a mensagem de 9/11 a um povo de coração endurecido? A resposta é: “Até” a lei dominical, quando haverá “grande desamparo no meio da terra”. O “grande desamparo” é levado a efeito pelo adventismo laodiceano, que Isaías, no capítulo vinte e dois, representa como Sebna.
Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.
Voici, le Seigneur t’emportera dans une captivité puissante, et il te couvrira certainement. Il te fera assurément tournoyer avec violence et te lancera comme une balle dans un vaste pays : là tu mourras, et là les chars de ta gloire seront la honte de la maison de ton seigneur. Et je te chasserai de ta charge, et il te précipitera de ton rang. Ésaïe 22:17–19.
Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.
汝拉狄西亞之基督復臨安息日會信徒，於星期日法令之時離棄真理，並在彼處「傾覆」，正如《但以理書》第十一章四十一節所表徵者。
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Il entrera aussi dans le pays glorieux, et plusieurs pays seront renversés; mais ceux-ci échapperont de sa main: Édom, Moab, et les principaux des enfants d’Ammon. Daniel 11:41.
When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”
Isaiah yeroo inni, “hamma yoomiitti?” jedhee gaafatu, inni ergaa sana hanga seera Wiixataatti Adventizimii dhiheessuu akka qabu itti himama; yeroo sanatti “baayʼeen” kan Daaniʼel boqonnaa kudha tokko lakkoofsa afurtamii tokko keessatti ibsaman “ni kufu,” yeroo isaan Sanbataa fi Waaqayyoon dhiisan. Sana booda, akkuma Kitaaba Mulʼata keessatti bakka buʼameetti, afaan Gooftaa keessaa ni tufamu; iddoo kitaabni Qulqulluun hundi walitti dhufee itti xumuramutti, akkasumas bakka Isaayyaas digdamii lama keessatti Shebnaa akka “ciminaan” “akka kubbaa biyya balʼaa keessatti darbatameetti,” akkuma isaan “ni buqqaatan” “fagoo”tti.
In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.
پہلا عشر، جو “دسواں حصہ” یعنی عشرانے کے طور پر ظاہر کیا گیا ہے، اُس زمانۂ مدت میں “رجوع” کرے گا؛ اور عبارت میں اُن کی تشبیہ اُن درختوں سے دی گئی ہے جن میں “مادّہ” باقی رہتا ہے جب پتے جھڑ جاتے ہیں۔ نبوی علامت میں “پتے” ظاہری اقرار کی نمائندگی کرتے ہیں۔ جب ایڈونٹ ازم اتوار کے قانون تک پہنچے گا اور خدا کے سبت کے بدلے ہفتہ کے پہلے دن کو قبول کر لے گا، تو وہ اپنے “اقرار” کے پتے جھاڑ دے گا اور پھر خدا کے ساتویں دن کے سبت کو قائم رکھنے کا دعویٰ نہیں کرے گا۔
“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.
“दुँदा के रूख के शाप देबइया एक कइल गेल दृष्टान्त रहे। उ बाँझ रूख, जे अपन दिखावटी पात-पात से मसीह के ठीक सामने डींग मारत खड़ा रहे, यहूदी जाति के एक प्रतीक रहे। उद्धारकर्ता अपन चेलामन के सामने इस्राएल के विनाश के कारण अउर ओकर निश्चितता के साफ-साफ प्रगट करे चाहत रहे। एही उद्देश्य से उहाँ रूख के नैतिक गुण देलथिन, अउर ओकरा के दैवी सत्य के व्याख्याता बना देलथिन। यहूदी सभे सब दोसरा जातिमन से अलग ठाढ़ रहित रहे, परमेश्वर के प्रति निष्ठा के दावा करत। उनकर ऊपर उहाँ के विशेष अनुग्रह रहले, अउर ऊ सभे अपने के सभे दोसरा लोग से बढ़के धर्मी मानत रहे। लेकिन ऊ सभे संसार-प्रेम अउर लाभ-लोभ से भ्रष्ट हो गइल रहे। ऊ सभे अपन ज्ञान पर घमण्ड करत रहे, लेकिन परमेश्वर के आवश्यकतामन से अनजान रहे, अउर कपट से भरल रहे। उ बाँझ रूख के नाईं, ऊ सभे अपन दिखावटी डालिमन ऊँच उठा के पसार देत रहे, रूप-रंग में हरा-भरा अउर आँखि के सुहावन, लेकिन “पात छोड़ कुछुओ न” देत रहे। यहूदी धर्म, अपन भव्य मन्दिर, पवित्र वेदिमन, मुकुटधारी याजकमन अउर प्रभावशाली विधि-विधान सहित, बाहर से निश्चय ही सुन्दर दिखात रहे, लेकिन दीनता, प्रेम, अउर परोपकार के अभाव रहे।”
“All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.
“Fíngon óllum trøunum í fikulundini manglaðu ávøkstur; men tey trø, sum ongi leyv høvdu, vaktu ongar vónir og elvdu tí onga vónbrot. Við hesum trøum vóru heidningarnir framsettir. Teir vóru eins mangulsamir í gudsótta sum Jødarnir; men teir høvdu ikki játtað at tæna Gudi. Teir gjørdu ongar stoltligar fyrigávur um góðsku. Teir vóru blindir fyri verkum og vegum Guds. Hjá teimum var tíð fikanna enn ikki komin. Teir bíðaðu framvegis eftir einum degi, sum skuldi bera teimum ljós og vón. Jødarnir, sum høvdu fingið størri signingar frá Gudi, vórðu hildnir ábyrgdar fyri misnýtslu sína av hesum gávum. Tey fyrimunir, sum teir róstu sær av, øktu bert um skuld teirra.” The Desire of Ages, 582, 583.
At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.
En la ley dominical, la profesión del adventismo laodicense de ser el pueblo del pacto de Dios desaparece, al aceptar la marca del pacto de muerte y rechazar el sello del pacto de vida. Entonces desechan sus hojas de profesión, y lo que se pone de manifiesto es un remanente representado por Isaías, que en el 11/9 “volvió” a las sendas antiguas, y luego fue humillado hasta el polvo cuando él (Isaías) reconoció su experiencia corrompida, y después fue purificado con un carbón tomado del altar. La Hermana White nos informa que el carbón del altar representa la purificación, pero la purificación es simplemente lo que realiza el carbón al tocar los labios de Isaías.
“The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.
“Le charbon ardent est symbolique de la purification. S’il touche les lèvres, aucune parole impure n’en sortira. Le charbon ardent symbolise aussi la puissance des efforts des serviteurs du Seigneur.” Review and Herald, 16 octobre 1888.
The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.
Les « charbons » de l’autel qui sont jetés sur la terre aux derniers jours sont les charbons jetés sur la terre lorsque le septième et dernier sceau est ouvert, dans les cinq premiers versets du chapitre huit de l’Apocalypse. Ésaïe, et par conséquent les cent quarante-quatre mille, sont purifiés par le charbon qui touche leurs lèvres, mais le « charbon » est un message. Il touche leurs lèvres lorsqu’ils prennent le livre de la main de l’ange et le mangent.
Sanctify them through thy truth: thy word is truth. John 17:17.
Kuv ua kom lawv dawb huv los ntawm koj txoj kev tseeb: koj lo lus yog qhov tseeb. Yauhas 17:17.
Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.
Ang mga “nananumbalik” at nagiging nalabi (residuo) ay inihahalintulad sa mga punong roble at teal, at kung paanong si Cristo ay “pinagkalooban ang punungkahoy ng mga katangiang moral, at ginawa itong tagapagpaliwanag ng banal na katotohanan,” ang mga punungkahoy ni Isaias ay taglay sa kanilang sarili ang “katangiang moral” na kinakatawan ng “substansiya.” Ang substansiya ay nananatili sa mga punungkahoy, maging kapag ang mga yaong mga dahon lamang ng pagpapanggap ay itinatakwil. Ang “banal na binhi” ang “substansiya,” at si Cristo ang “banal na binhi” ng propesiya. Ang mga punungkahoy na kumakatawan sa nalabi, at gayundin si Isaias mismo sa kabanata anim, ay kumakatawan sa mga tao at samakatuwid ay sa sangkatauhan, at ang banal na binhi ay kumakatawan sa pagka-Diyos. Kaya, tinutukoy ng Isaias anim ang paglilinis ng Adventismo mula 9/11 hanggang sa batas ng Linggo, at ang mga detalyeng idinaragdag ni Isaias sa kasaysayang yaon ng propesiya ay pawang kinakatawan ng kaniyang tanong na “hanggang kailan.” Para kay Isaias, ang sagot sa “hanggang kailan” ay mula 9/11 hanggang sa batas ng Linggo.
How Long? 1840–1844
Kwa Muda Gani? 1840–1844
August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.
11 août 1840 préfigurait le 11 septembre, et, dans l’histoire prophétique allant du 11 août 1840 au 22 octobre 1844, eut lieu la bataille du mont Carmel entre Élie et les prophètes de Jézabel. Finalement, il fut démontré que les prophètes de Baal étaient de faux prophètes, et ils furent mis à mort par Élie; mais, dès le tout début de la confrontation, Élie posa cette question : « Jusqu’à quand » clocherez-vous entre deux avis ?
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.
なり、エリヤはすべての民のもとに近づいて言った、「あなたがたは、いつまで二つの考えの間にぐずぐずしているのか。もし主が神であるなら、主に従いなさい。もしバアルがそうであるなら、彼に従いなさい。」しかし民は彼に一言も答えなかった。そこでエリヤは民に言った、「主の預言者として残っているのは、ただ私ひとりである。だが、バアルの預言者は四百五十人である。」列王記上 18:21, 22
Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.
Élie se tient au 11 août 1840, demandant à cette génération si le message millérite est vrai ou s’il est faux. C’est un autre message adressé à Laodicée, comme l’était Ésaïe 6.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“Elerai beribu-ribu telah dituntun untuk menerima kebenaran yang diberitakan oleh William Miller, dan hamba-hamba Allah dibangkitkan dalam roh dan kuasa Elia untuk memaklumkan pekabaran itu. Seperti Yohanes, perintis jalan bagi Yesus, mereka yang memberitakan pekabaran yang khidmat ini merasa terdorong untuk meletakkan kapak pada akar pohon itu, dan menyerukan kepada manusia supaya menghasilkan buah-buah yang sesuai dengan pertobatan. Kesaksian mereka dimaksudkan untuk membangunkan dan dengan kuat mempengaruhi gereja-gereja serta menyatakan tabiat mereka yang sebenarnya. Dan ketika amaran yang khidmat untuk melarikan diri daripada murka yang akan datang dikumandangkan, banyak orang yang bersatu dengan gereja-gereja menerima pekabaran penyembuhan itu; mereka melihat kemurtadan mereka, dan dengan air mata pertobatan yang pahit serta penderitaan jiwa yang mendalam, mereka merendahkan diri di hadapan Allah. Dan apabila Roh Allah hinggap atas mereka, mereka turut membantu mengumandangkan seruan itu, ‘Takutlah akan Allah, dan muliakanlah Dia; karena saat penghakiman-Nya telah tiba.’” Early Writings, 233.
In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.
Nan khan kalsan hna sungah, kum 1840 atang 1844 tiang ah, Elijah thuchah an hnong Protestant pawl cu Rome fanu an si ih, Protestantism puansak cu Millerite Adventism hnenah an pe. Isaiah le Elijah thawn kan nei mi cu, an pahnih hi theihpiaktu pahnih an si ih, “zei tiang saw a rei ding” timi thusuhnak cu 9/11 ah a hramthok ih Sunday law ah a cem mi santhuanthu pawl ih hminsinnak a si timi an testify. Millerite santhuanthu ah August 11, 1840 cu 9/11 thawn a rem, cun October 22, 1844 cu Sunday law thawn a rem. Van ihsin mei a tla ih Elijah raithawinak a kangral tikah, lung hleice pahnih cu raithawinak thawn hmuhton in an tleuter dih, cuticun za hnihli le pali thawngli le pali pawl cu tleu mi lung vekin langter mi ensign ah a hminsinnak a tuah. Cule profet diklo pawl cu Elijah in a that dih, cuvek ciah in United States, profet diklo cu, Sunday law ah ramuk pakhatnak thumhnak tiang a si vekin a that a si.
Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.
Yeshua aya se na kɔ so dua sɛ, wɔde sɔhwɛ, ahodwira ne ho-tew adeyɛ bi reto Onyankopɔn nkurɔfo so fi 9/11 de kosi Kwasida mmara no so. Elia reka Onyankopɔn nkurɔfo Laodikea suban no ho asɛm, nanso ɔsan de adanse ma wɔ nokware odiyifo ne atoro odiyifo ntam, na ɛno nso da nokware anaa atoro nkrasɛm adi. Enti, efi August 11, 1840 de kosi October 22, 1844 no, wɔde nkɔmhyɛ mu sɔhwɛ bi baa Protestanfo a wɔwɔ Sardis bere no so; na sɛnea ogya a ɛwɔ Karmel Bepɔw so no maa mpanyimfo no kyekyɛɛ wɔn mu akuw abien no, saa ara na akuw abien daa wɔn ho adi wɔ 1844 mu. Akuw no mu baako a na ɛwɔ sɔhwɛ no mu ne apam nkurɔfo a na ɛrebɛyɛ “kan” no, na akuw foforo no ne Millerfo Adventism a Onyankopɔn ne wɔn bɛyɛ apam wɔ October 22, 1844. Sɔhwɛ ne mpaapaemu bere no ne bobeturo no ho asɛm, efisɛ wɔdaa no adi sɛ Millerfo Adventism ne odiyifo nokware no wɔ bere koro no ara mu a Sardis Protestantism fii ase dii n’akyi dwuma sɛ awaefo Protestanism. Sɛnea wɔdaa Baal adiyifo no adi sɛ wɔyɛ atoro no, saa ara na wɔdaa kan apam nkurɔfo no adi, na afei Millerfo no kyerɛɛ wɔn sɛ wɔyɛ Roma babea. Karmel Bepɔw ho asɛm no, ne saa abakɔsɛm no mmamu a ɛbaa mu wɔ Millerfo bere so no, ma adanse a ɛto so abien ma Yeshua aya esia no sɛ, asɛmmisa no, “ɛbɛyɛ akosi da bɛn” yɛ agyiraehyɛde a ɛkyerɛ bere firi 9/11 de kosi Kwasida mmara no so.
“‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’
« Seigneur Dieu d’Abraham, d’Isaac et d’Israël, supplie le prophète, qu’il soit connu aujourd’hui que Tu es Dieu en Israël, que je suis Ton serviteur, et que j’ai fait toutes ces choses selon Ta parole. Réponds-moi, ô Seigneur, réponds-moi, afin que ce peuple sache que Tu es l’Éternel Dieu, et que c’est Toi qui ramènes de nouveau leur cœur à Toi. »
“A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.
«Над всеми воцаряется молчание, тягостное в своей торжественности. Жрецы Ваала трепещут от ужаса. Сознавая свою вину, они ожидают скорого возмездия. »
“No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.
एलियाह की प्रार्थना समाप्त होते ही स्वर्ग से अग्नि की ज्वालाएँ, बिजली की दीप्तिमान चमकों के समान, उस उठाई हुई वेदी पर उतर आती हैं, और होमबलि को भस्म कर देती हैं, खाई का जल चाट जाती हैं, और यहाँ तक कि वेदी के पत्थरों को भी भस्म कर डालती हैं। उस दहकती ज्वाला की प्रभा पर्वत को आलोकित कर देती है और जनसमूह की आँखों को चकाचौंध कर देती है। नीचे की तराइयों में, जहाँ बहुत से लोग ऊपर वालों की गतिविधियों को व्याकुल प्रतीक्षा में देख रहे हैं, अग्नि का अवतरण स्पष्ट दिखाई देता है, और इस दृश्य को देखकर सब विस्मित हो उठते हैं। वह उस अग्निस्तंभ के समान प्रतीत होता है, जिसने लाल समुद्र पर इस्राएल की सन्तानों को मिस्री सेना से अलग कर दिया था।
“The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.
「山の上にいる民は、見えない神の御前に、畏れかしこんでひれ伏す。彼らは、天から下った火を、もはや見続けることをあえてしない。自分たち自身が焼き尽くされるのではないかと恐れるのである。そして、エリヤの神を、自分たちの先祖の神、すなわち自分たちが忠誠をささげるべき神として認める責務を自覚させられ、彼らは一つの声のように共に叫ぶ。『主こそ神です。主こそ神です。』その叫びは驚くほど明瞭に山々に響きわたり、下の平野にこだまする。ついにイスラエルは目覚め、惑わされていたことを知り、悔い改める。ついに民は、自分たちがどれほど甚だしく神を辱めてきたかを知る。真の神が求められる理にかなった奉仕と対比されて、バアル礼拝の性質は余すところなく明らかにされる。民は、御名を告白するに至るまで露と雨を差し止めておられた神の義と憐れみを認める。今や彼らは、エリヤの神があらゆる偶像にまさっておられることを進んで認めようとしている。」『国と預言者』153頁。
How Long? Moses
Hadi Lini? Musa
The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).
Faɛɛrtiirtel laaɓol maanaa ɗiɗi, “hol ko ɓuri yayde,” nde ɗum yecce e Kalima annabtaagal ngol, ko e masiiba jeegom e maɓɓe Misira e jamaanu Muusa. Masiiba jeegom ndee ko “saabu” (maanaa Islaam), kañum ɗum njoggi-ɗaa e “hendu fuɗnaange” (maanaa Islaam).
And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.
Dhe Moisiu dhe Aaroni hynë te Faraoni dhe i thanë: Kështu thotë Zoti, Perëndia i Hebrenjve: Deri kur do të refuzosh të përulesh para meje? Lëre popullin tim të shkojë, që të më shërbejë. Përndryshe, nëse refuzon ta lësh popullin tim të shkojë, ja, nesër do të sjell karkalecat në vendin tënd; dhe ata do të mbulojnë sipërfaqen e dheut, aq sa nuk do të mund të shihet dheu; dhe do të hanë mbetjen e asaj që ka shpëtuar, që ju ka mbetur nga breshëri, dhe do të hanë çdo pemë që rritet për ju në arë; dhe do të mbushin shtëpitë e tua, shtëpitë e të gjithë shërbëtorëve të tu dhe shtëpitë e të gjithë Egjiptasve; gjë të cilën as etërit e tu, as etërit e etërve të tu nuk e kanë parë, që nga dita kur kanë qenë mbi dhe e deri më sot. Pastaj ai u kthye dhe doli nga Faraoni.
And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?
而法老的臣僕對他說：「這人作我們的網羅，要到幾時呢？容那些人去，好事奉耶和華他們的神；你還不知道埃及已經毀滅了嗎？」
And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?
Moïse et Aaron furent ramenés auprès de Pharaon; et il leur dit : Allez, servez l’Éternel, votre Dieu ; mais quels sont ceux qui iront ?
And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.
Atëherë Moisiu tha: “Do të shkojmë me të rinjtë tanë dhe me të moshuarit tanë, me bijtë tanë dhe me bijat tona; do të shkojmë me kopetë tona të dhenve dhe me tufat tona të gjedhit, sepse duhet t’i kremtojmë një festë Zotit.”
And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.
Ac ninnau a ddywedodd wrthynt, Bydded yr Arglwydd felly gyda chwi, megis y gollyngaf chwi ymaith, a’ch rhai bychain: edrychwch i hynny; canys y mae drygioni o’ch blaen. Nid felly: ewch yn awr, chwi sy’n ddynion, a gwasanaethwch yr Arglwydd; canys hyn oedd eich dymuniad. A hwythau a yrrwyd allan o ŵydd Pharo.
And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.
Mme Yehowa ka kyerɛɛ Mose sɛ: “Tene wo nsa wɔ Egypt asase no so mma ntutummɛ no, na wonkɔ so ngu Egypt asase no so, na wonni asase no so nhaban nyinaa, nea amparibo no gyaw nyinaa.” Enti Mose trɛw ne poma no wɔ Egypt asase no so, na Yehowa maa apuei mframa bɔɔ asase no so da no nyinaa ne anadwo no nyinaa; na ade kyee no, apuei mframa no de ntutummɛ no bae. Na ntutummɛ no kɔɔ soro trɛw faa Egypt asase no nyinaa so, na wɔtenaa Egypt mmeae nyinaa so; na wɔn ano yɛɛ den yiye; wɔn anim no, na ntutummɛ a ɛte saa nni hɔ da, na wɔn akyi nso, ɛremma bio sɛɛ. Na wɔkataa asase no nyinaa anim, ma enti asase no yɛɛ sum; na wodii asase no so nhaban nyinaa ne nnua no aba nyinaa a amparibo no gyaw no; na biribiara a ɛyɛ ahabammono anka nnua no so anaa wuram nhaban no mu wɔ Egypt asase no nyinaa so.
Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.
И тогда фараон поспешно призвал Моисея и Аарона и сказал: согрешил я пред Господом, Богом вашим, и пред вами. Итак, прости, молю тебя, грех мой только на этот раз, и помолись Господу, Богу вашему, чтобы Он только отвратил от меня эту смерть. Моисей вышел от фараона и помолился Господу. И воздвиг Господь весьма сильный западный ветер, и он унес саранчу и бросил ее в Чермное море; не осталось ни одной саранчи во всех пределах Египта. Исход 10:3–19.
First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.
Eerst vraagt „de HEERE, de God der Hebreeën”: „Hoe lang zult gij weigeren u voor Mijn aangezicht te verootmoedigen?” en daarna vroegen de dienaren van Farao Farao opnieuw: „Hoe lang zal deze man ons tot een strik zijn?” Deze vraag wordt gesteld tijdens de achtste plaag, die om verscheidene redenen overeenkomt met 9/11. De tiende plaag is de doodslag van de eerstgeborenen, die overeenkomt met het kruis en gevolgd wordt door de teleurstelling bij de Rode Zee, welke de inspiratie in verband brengt met de teleurstelling van de discipelen bij het kruis, die overeenkomt met de grote teleurstelling van de Millerieten in 1844. Deze drie getuigen stemmen alle overeen met de zondagswet. De tiende plaag is de zondagswet en twee plagen eerder bracht de achtste plaag de „sprinkhanen” op een „oostenwind”. De „sprinkhanen” vervulden de gehele aarde, evenals de islam heden de gehele wereld doet schudden, nu zij haar duisternis heeft verbreid door gedwongen immigratie. De Latijnse naam van de „treksprinkhaan” is „locusta migratoria”, hetgeen de verbreiding van de islam door immigratie voorstelt, die in de natuurlijke wereld door trek wordt getypeerd.
The ninth plague was a darkness that could be felt.
Dai-siú pê tai-hō͘ ê sióng-an sī hit-chióng ē kám-siū-tio̍h ê o͘-àm.
And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.
Ook de HEERE zeide tot Mozes: Strek uw hand uit naar de hemel, opdat er duisternis zij over het land Egypte, ja, een duisternis die te tasten is. Toen strekte Mozes zijn hand uit naar de hemel; en er was een dikke duisternis in het gehele land Egypte, drie dagen lang. Zij zagen elkander niet, en niemand stond op van zijn plaats, drie dagen lang; maar alle kinderen Israëls hadden licht in hun woningen. Exodus 10:21–23.
In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”
Në simbolikën e “deri kur” të përfaqësuar nga Mali Karmel dhe Elia, shfaqet një dallim kur zjarri zbret nga qielli. Perëndia i Elias bëri atë që Baali nuk mund ta bëjë. Në historinë Millerite, dallimi u bë ndërmjet Protestantizmit Sardian të rënë dhe Adventizmit Millerit. Me Moisiun, dallimi ishte errësira ose drita. Në shtëpitë hebraike kishte dritë. Isaia na bën më tej të ditur se ata që nuk kanë dritë në vijën e Moisiut, të cilët janë gjithashtu ata që shkatërrohen nga Elia, dhe ata që humbin mantelin e Protestantizmit në periudhën kohore Millerite, janë një “popull” që “dëgjon” “me të vërtetë, por nuk kupton; dhe sheh” “me të vërtetë, por nuk percepton.” Pastaj bëhet një shpallje për këta njerëz, e cila thotë: “Trashe zemrën e këtij populli, dhe rëndoji veshët e tyre, dhe mbylli sytë e tyre; që të mos shohin me sytë e tyre, dhe të mos dëgjojnë me veshët e tyre, dhe të mos kuptojnë me zemrën e tyre, dhe të kthehen, dhe të shërohen.”
Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”
Prêt à faire l’œuvre, mais accablé par la mission de prêcher à ceux qui n’écouteront pas, Ésaïe « dit alors : “Seigneur, jusqu’à quand ?” »
The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.
Les trois dernières des dix plaies d’Égypte rendent témoignage aux trois étapes qui vont du 11 septembre à la loi du dimanche. Le 11 août 1840, le message du premier ange reçut sa puissance, et le 19 avril 1844, le second ange arriva et fut investi de puissance lors de la réunion de camp d’Exeter du 12 au 17 août, et le troisième ange arriva le 22 octobre 1844. Le troisième ange correspond à la loi du dimanche et identifie ainsi un processus en trois étapes, car on ne peut avoir un troisième sans un premier et un second.
“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, 105.
“پیامهای نخست و دوم در سالهای 1843 و 1844 داده شدند، و ما اکنون زیر اعلام پیام سوم قرار داریم؛ اما هر سه پیام هنوز باید اعلام شوند. اکنون نیز همچون همیشه، تکرار آنها برای کسانی که در جستوجوی حقیقتاند، کاملاً ضروری است. ما باید با قلم و زبان این اعلان را به صدا درآوریم و ترتیب آنها و نیز کاربرد نبوتهایی را که ما را به پیام فرشتهٔ سوم میرسانند، نشان دهیم. بدون پیام اول و دوم، پیام سومی نمیتواند وجود داشته باشد. این پیامها را باید از طریق انتشارات و در خطابهها به جهان ارائه کنیم، و در امتداد تاریخ نبوی، اموری را که بودهاند و اموری را که خواهند بود، نشان دهیم.” Selected Messages, book 2, 104, 105.
The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.
Wabɔ Ehyia mframa a ɛto so du no ne asɛndua no ne awerɛhow a edi hɔ no abom wɔ nkanyan mu. Enti Wabɔ Ehyia mframa a ɛto so du no ne nkrasɛm a ɛto so abiɛsa no yɛ pɛ, a ɛsɛ sɛ nkrasɛm a edi kan ne nea ɛto so abien di anim wɔ nkɔmhyɛ mu sɛnea ɛho hia no. Wɔ 9/11 no Awurade bisaa Farao se, “ɛbɛsi da bɛn,” na ɛno akyi pɛɛ no Farao nkoa nso bisaa se, “ɛbɛsi da bɛn.” Bere a Mose de Onyankopɔn asɛmmisa no a ɛne “ɛbɛsi da bɛn” no brɛɛ Farao no, na ansa na nkoa no asan aka Mose asɛmmisa no akyerɛ Farao no, Mose hyɛɛ nsakrae mu bere no agyirae sɛ, “ɔdan ne ho, na ofii Farao anim kɔe.” Exodus 10:6.
9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.
9/11 was prophetic turning point, dat na foreshadowed when Moses brought the plague of locusts wey came on the east wind.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given.” Bible Echo, August 26, 1895.
« Il est des périodes qui constituent des tournants dans l’histoire des nations et de l’Église. Dans la providence de Dieu, lorsque surviennent ces diverses crises, la lumière propre à ce temps est accordée. » Bible Echo, 26 août 1895.
The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:
Taaqaanni tulliuttoq kiserliorneq imaluunniit qaammaqqutaalersitsivoq, qanoq immikkoortitamiinnerit apeqqutaalluni. 9/11 “inuiattut oqaluttuassartaanni ilagiillu oqaluttuassaanni saaffiginninnermik allanngortitsisumik pingaaruteqartumik” pisoqarsimavoq. Taamanikkut Guutip innuttai utertitaallutik aqqutinut pisoqqanut ingerlaleqqusaapput, kisianni tassuuna pisunnissaq itigartitsissutigaat qarlortarnerullu nipaanut tusarliinertik naalarnagu. Kiserliornerup qaammaqqutillu akornanni avissaarneq Elijah-p kingorna naammassineqarpoq, Moses-ilu aperivoq: “qanoq sivisutigisumik?” Taassuma immikkoortumi tassani aamma oqaatigaa:
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.
«Մարդկանց ազգերի և եկեղեցու պատմության մեջ կան ժամանակաշրջաններ, որոնք շրջադարձային կետեր են։ Աստծո նախախնամության մեջ, երբ այս տարբեր ճգնաժամերը գալիս են, այդ ժամանակի համար լույսը տրվում է։ Եթե այն ընդունվում է, լինում է հոգևոր առաջընթաց, իսկ եթե մերժվում է, հետևում են հոգևոր անկումն ու հավատքի կործանումը»։ Bible Echo, August 26, 1895.
We will continue the subject of “how long” in the next article.
Artikla i sohia an mwe anapanong kin sapwe awora won taropwe en “iang fitu fansoun” me lon nehu artikla.
“In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.
ในเดือนพฤษภาคม ค.ศ. 1842 ได้มีการประชุมสมัชชาใหญ่ขึ้นที่เมืองบอสตัน รัฐแมสซาชูเซตส์ เมื่อเปิดการประชุมครั้งนี้ พี่น้องชาร์ลส์ ฟิทช์ และอพอลโลส เฮล แห่งเมืองเฮเวอร์ฮิลล์ ได้นำคำพยากรณ์เชิงภาพแห่งดาเนียลและยอห์น ซึ่งพวกเขาได้วาดไว้บนผืนผ้า พร้อมทั้งตัวเลขเชิงพยากรณ์ที่แสดงให้เห็นถึงความสำเร็จตามนั้น มานำเสนอ บราเดอร์ฟิทช์ ขณะอธิบายจากแผนภาพของตนต่อหน้าที่ประชุม ได้กล่าวว่า เมื่อเขาพิจารณาคำพยากรณ์เหล่านี้ เขาได้คิดว่า หากเขาสามารถจัดทำสิ่งหนึ่งสิ่งใดในลักษณะเช่นที่นำเสนออยู่นี้ได้ ก็จะช่วยทำให้หัวข้อนี้กระจ่างง่ายขึ้น และทำให้เขาสามารถนำเสนอต่อผู้ฟังได้สะดวกยิ่งขึ้น ณ ที่นี้มีความสว่างยิ่งขึ้นในมรรคาของเรา พี่น้องเหล่านี้กำลังกระทำสิ่งที่องค์พระผู้เป็นเจ้าได้ทรงสำแดงแก่ฮาบากุกในนิมิตของท่านเมื่อ 2,468 ปีก่อน โดยตรัสว่า “จงเขียนนิมิตนั้น และทำให้เห็นเด่นชัดบนแผ่นป้าย เพื่อว่าผู้ที่อ่านจะได้วิ่งไป” เพราะว่านิมิตนั้นยังคงรอถึงเวลาที่กำหนดไว้” ฮาบากุก 2:2
“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.
«پس از اندکی گفتوگو دربارهٔ این موضوع، به اتفاق آرا رأی داده شد که سیصد نسخه همانند این، چاپ سنگی شود، و این کار بهزودی انجام گرفت. آنها را «نمودارهای ‘43» مینامیدند. این کنفرانسی بسیار مهم بود.» The Autobiography of Joseph Bates, 263.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
« J’ai vu que le tableau de 1843 avait été dirigé par la main du Seigneur, et qu’il ne devait pas être modifié ; que les chiffres étaient tels qu’Il les voulait ; que Sa main était au-dessus d’eux et cachait une erreur dans certains des chiffres, de sorte que nul ne pouvait la voir, jusqu’à ce que Sa main fût retirée. » Early Writings, 74.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.
"Ɓe ndee wonanɗe e ɗowrowol ɓe waajinooɓe ɓe Ɗiɗal Ɗiɗiɗol e ɗerewolaji maɓɓe, nde ɓe ndarii e ‘gomɗinal arannde,’ woni ko suɓaade kaarte nde waɗi no hebbinaande Habakkuk 2:2, 3. Si kaarte nde woni fannu annabaku (e waɗi ɓe njeddi nde njoɓdi gomɗinal arannde), ɗum waɗi ko BC 457 woni hitaande nde 2300 ñalɗi ɗi foti ɗaɓɓitaade. E woodani no 1843 waɗi hitaande artuunde ndee suɓaa ngam ‘wahayu’ nduu ‘ɗoƴa,’ walla ngam heɓaade carel ɗoƴgol, ɗum carel ngal cemmbi rewɓe suudu ɗii waɗi no ɓe yookata e ɓe ɗaanata e dow fannu mawɗo oo ɗum carel, ko ɓuri yeeso nde ɓe ndaɗetee ngam Hoolaare Cakaaki Balɗe Nder Jemma. Second Advent Review and Sabbath Herald, Volume I, Number 2, James White."