I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?

J’ai atteint, dans cette introduction au livre de Joël, le moment de résumer brièvement certains points des huit premiers articles et d’indiquer ce que nous devons attendre du livre de Joël maintenant que nous l’abordons plus directement, et puis, bien sûr, quel rapport cela a-t-il avec les batailles de Raphia et de Panium de Daniel 11:11–16 ?

We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.

Waxaan xoogga saarnay gabayga beerta canabka, waayo “waayo-aragnimo” si nebinnimo ah waxaa loogu metelaa “gabay.” Mid ka mid ah astaamaha boqol iyo afar iyo afartan kun marka ay ku heesayaan gabaygii Muuse iyo Wanka, kaas oo si fudud u ah habkii Yooxanaa ugu meteli lahaa gabayga beerta canabka ee Ishacyaah. Nebi kasta oo waaweyn wuxuu buuggiisa ku bilaabaa cambaarayn ka dhan ah Israa’iil caasinnimadooda aawadeed, ama waxaad odhan kartaa nebi kasta oo weyn marka hore wuxuu qaadaa gabayga beerta canabka. Waxaan ku doodayaa in gabayga beerta canabka ee Yoo’eel ee cutubka koowaad uu yahay mid ka mid ah muujinnada ugu muhiimsan ee ku saabsan gabayga beerta canabka. Ma odhan karo inaan sax ahay iyo in kale, laakiin sababta aan rumaysadkan u qabo ayaa ah in xidhiidhada nebinnimo ee si calaamadeysan loogu metelay kitaabka Yoo’eel ay u muuqdaan inay yihiin fure, ama malaha udub-dhexaad ay ku xiran yihiin dhowr fallaadhood. Markhaatiga Yoo’eel kaliya kuma xidhmo khadadka kale ee isbarbar socda, balse wuxuu u muuqdaa inuu dejinayo meel tixraac ah, gaar ahaan iyada oo loo marayo astaanta beerta canabka ee la baabbi’iyey ee cutubka koowaad, iyo labada cutub ee xiga oo tilmaamaya labadaba wakhtiga tijaabada sawirka bahalka ee Maraykanka iyo sidoo kale wakhtiga tijaabada sawirka bahalka ee dunida. Oo waxaas oo dhammu waxay ku qotomaan macnaha guud ee beerta canabka, beerta canabkuna ma aha beer nool—haddii aanay roob helin.

We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.

Nous avons également mis l’accent sur la période prophétique représentée par le symbole de « combien de temps ? » J’ai ressenti la nécessité de nous rappeler ce principe antérieurement établi concernant « combien de temps ? », afin de mettre l’accent sur la « pierre faîtière », qui était, et qui est aussi, le fondement et la pierre angulaire. Le plein développement final du message du Cri de Minuit, maintenant en cours, est la « pierre faîtière ». Édifiée sur les fondements, cette pierre faîtière est constituée des joyaux de Miller, brillant dix fois plus qu’au commencement.

Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.

Sur la base des « œuvres merveilleuses » de Dieu, la pierre maîtresse survient lorsque son peuple passe d’une expérience laodicéenne à une expérience philadelphienne; c’est alors que ce peuple devient le huitième, qui est issu des sept, et qu’il passe aussi de l’Église militante à l’Église triomphante. Cette transition est la pierre maîtresse. La transition s’accomplit lorsque le peuple de Dieu entend et voit le message de la « pierre maîtresse », et qu’il est merveilleux à ses yeux. Le message de la pierre maîtresse est le point culminant, car il rassemble toutes les vérités symboliques relatives à la « pierre maîtresse ». Le message des « sept temps » fut la pierre de fondation de Miller, et il devait être la pierre maîtresse millérite. La Pentecôte fut la pierre maîtresse de la période pentecôtiste, tout comme le Cri de Minuit fut la pierre maîtresse du mouvement millérite des premier et deuxième anges.

As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”

ፋጻሜው ወይም አክሊል እንደሆነ ያለው ክርስቶስ የመጀመሪያውንና የሁለተኛውን መላእክት የሚለራይት ቤተ መቅደስ በሠራበት የ46 ዓመት ዘመን ላይ፣ ያ አክሊል ለክርስቶስ የአንድ መቶ አርባ አራት ሺህ ቤተ መቅደስ የመገንባት ሥራ የመሠረት ድንጋይ ሊሆን ነበር። ይህ የመሠረት ድንጋይ በ1844 ወደ ሰማይ መንገዱን የሚያበራ ብርሃን ሆኖ ተተከለ፤ በዚህም ምክንያት በዓለም መጨረሻ ያሉ የእግዚአብሔር ሕዝብ ዕረፍትን እንዲያገኙ ወደ “አሮጌ መንገዶች” ሊመለሱ ይገባቸዋል። እነርሱ ወደ ሚለራይቶች የአቅኚነት ታሪክ ከተመለሱ እና በሚመለሱበት ጊዜ፣ የእኩለ ሌሊት ጩኸት መልእክት የመሠረታዊው ታሪክ ፋጻሜ እንደነበረ ያገኛሉ። የእኩለ ሌሊት ጩኸት የመንፈስ ቅዱስ መፍሰስ መገለጫ ነበር። አንድ ነፍስ ወደ “አሮጌ መንገዶች” ሲመለስ እና በመንገዱ መጀመሪያ ወይም የመሠረት ነጥብ ላይ የተተከለውን “ደማቅ ብርሃን” ሲያገኝ፣ የእኩለ ሌሊት ጩኸትን ያገኛል፤ ይህንንም ኤርምያስ “ዕረፍት” ብሎ ይለያል።

“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.

“Wọ́n ní ìmọ́lẹ̀ títàn kan tí a gbé kalẹ̀ lẹ́yìn wọn ní ìbẹ̀rẹ̀ ọ̀nà náà, èyí tí áńgẹ́lì kan sọ fún mi pé ni ‘igbe ọ̀gànjọ́.’ Ìmọ́lẹ̀ yìí ń tàn káàkiri gbogbo ọ̀nà náà, ó sì ń fi ìmọ́lẹ̀ hàn fún ẹsẹ̀ wọn, kí wọn má bàa kọsẹ̀.

“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.

“Jestliže upírali svůj zrak na Ježíše, který byl přímo před nimi a vedl je k městu, byli v bezpečí. Brzy však někteří ochabli a říkali, že město je ještě velmi daleko a že očekávali, že do něho již dříve vstoupí. Tu je Ježíš povzbuzoval tím, že pozvedl svou slavnou pravici, a z jeho paže vycházelo světlo, které se vlnilo nad adventním zástupem, a oni volali: „Aleluja!“ Jiní pak lehkomyslně popírali světlo za sebou a říkali, že to nebyl Bůh, kdo je vyvedl až sem. Světlo za nimi zhaslo, jejich nohy zůstaly v naprosté temnotě, oni klopýtli, ztratili z dohledu cíl i Ježíše a spadli ze stezky dolů do temného a zlého světa pod nimi.” Christian Experience and Teachings of Ellen G. White, 57.

The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.

L-apex tal-istorja Millerita huwa l-ġebla tax-xewka tal-pedament għall-istorja tal-mija u erbgħa u erbgħin elf. Mill-bidu tat-tliet anġli fl-1798 sa ma l-knisja trijonfanti titqajjem fit-twettiq tat-tindif tas-santwarju fil-liġi tal-Ħadd, it-triq hija mdawla bil-messaġġ tal-Għajta ta’ Nofsillejl, għax il-parabbola hija dwar l-Avventiżmu, u kif Alla jqajjem poplu biex jirrifletti perfettament il-karattru Tiegħu hekk kif jagħlaq il-probazzjoni għall-bnedmin matul il-kriżi tal-liġi tal-Ħadd.

On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.

Sur le sentier, Jésus conduit, et Il continue d’éclairer le sentier en levant Son glorieux bras droit. Il y a donc une vive lumière au commencement du sentier, et une vive lumière qui mène à l’extrémité du sentier. Jésus, en tant qu’Alpha et Oméga, unit la fin au commencement; ainsi, la lumière aux deux extrémités du sentier est le message du Cri de Minuit.

The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.

Den første engel ankom i 1798 og forkyndte, at hans doms time var kommet: “Sigende … hans doms time er kommet.” Dommens time kom i 1798, og da den begyndte, begyndte ægteskabet mellem Kristus og hans nye brud — den filadelfiske milleritiske adventisme. Kristus skulle vies den 22. oktober 1844, og fra 1798 til 1844 blev bruden gjort rede. Bruden var filadelfisk, for der var ingen fordømmelse over Kristi brud, thi hun gjorde sig rede — hun var ren. Kundgørelsen om dommen er kundgørelsen om ægteskabet ved begyndelsen i 1798, som nåede sin afslutning i 1844.

The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.

Jɔli to kɛrɛnkɛrɛnni ani fitininya min ye Millerite ɲɛnabɔli ye, o tun ye kibaru ye min bɛ furakɛli lakana—Minuit Kelekɛli ka kibaru. Minuit Kelekɛli tun ye fɔlɔ ni filanan mɛlɛkɛw ka tariku ani Millerite tariku ka jɔli ani fitininya; ani Millerite tariku ka fitininya ye kɛrɛnkɛrɛnni bɔra ye kɛlɛɲɛnabɔli la min kɛ hundred and forty-four thousand ka tariku ye, ka taa fitininya fan na fana. Batimafɔrɔbɔli bana ni fitininya bɔra la; ani baara min ye o kɔrɔta “ka hayra” kɔrɔta laban bɔra la, o daminɛna July 2023.

There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?

Kei roto i ngā whakatutukitanga poropiti ngā momo āhuatanga e whakakotahi ai te kōhatu whakamutunga, engari ko taua kōhatu whakamutunga anō hoki te tohu o te tihi mutunga o tētahi karere. Ko te Petekoha te kōhatu whakamutunga o te karere o te wā o te Petekoha, pērā anō me te māramatanga o ngā “whitu ngā wā” i puta mai nā te pene a Hiram Edson i te tau 1856, i meatia hei kōhatu whakamutunga mō te karere a Miller, nō te mea ko te pono tūāpapa tuatahi i kitea e Miller ko ngā “whitu ngā wā.” I te tau 1856, ko te whakakore i te māramatanga hou o te pono o te kōhatu whakamutunga i ōrite ki te kōwhiri kia mate ki te koraha o Laodicea, pēnei i tā Iharaira onamata i mea ai i roto i te wā e whā tekau tau. Mā konei ka tautuhia a Hūrae o 2023 hei 1856, arā, ko te wā hurihuri mai i Philadelphia ki Laodicea i roto i te hītori Millerite, me te hurihanga whakamuri mai i Laodicea ki Philadelphia i roto i te hītori o te kotahi rau whā tekau mā whā mano. Kāore a te Karaiti i moe i tētahi wahine poke i te tau 1844, nō te mea he wahine nō Philadelphia ia, ā, ka moe ia i tētahi wahine mārena nō Philadelphia i te ture Rātapu. Engari i te tuatahi me whakarite ia i a ia anō. Kua rite rānei koe?

Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.

N’ayez point peur, petit troupeau; car votre Père a trouvé bon de vous donner le royaume. Luc 12:32.

On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.

Ñe’ẽngue 22 jasypa 1844-pe Ñandejára omenda pe novia oĩporãmbáma hese hag̃ua haĝua osegi chupe pe tembiasakue ángel mbohapyha rehegua ryepýpe, ha opa mba’e pe ángel mbohapyha orrepresentáva; ha katu 1863 peve pe tembiasakue ángel mbohapyha rehegua ojejere Laodicea ñu-me’ẽme. Pe tembiasakue 1844 guive 1863 peve orrepresenta pe periodo ángel mbohapyha rehegua, upéicha ome’ẽvo peteĩ ta’anga umi virgen itavývagui pe tiempo de sellado rehegua umi cien cuarenta y cuatro mil-pe. Umi virgen hína trigo ha cizaña oñemboja’óva marandu rupive, umi ángel rehe oñetipifikáva—pe separación rembiapo niko umi ángel ojapo.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

«Μόλις τότε είδα τον τρίτο άγγελο. Ο άγγελος που με συνόδευε είπε: “Φοβερό είναι το έργο του. Δέος προκαλεί η αποστολή του. Αυτός είναι ο άγγελος που πρόκειται να διαχωρίσει το σιτάρι από τα ζιζάνια και να σφραγίσει, ή να δέσει, το σιτάρι για την ουράνια αποθήκη. Αυτά τα πράγματα πρέπει να απορροφούν ολόκληρο τον νου, ολόκληρη την προσοχή.”» Early Writings, 119.

The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.

Ujumbe wa malaika watatu wa Ufunuo kumi na nne ni ujumbe wa mvua ya masika ya mwisho unaowatenganisha na kuwaunganisha makundi mawili.

“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

“Kwa Yohana zilifunuliwa mandhari zenye umuhimu wa kina na za kusisimua katika uzoefu wa kanisa. Aliona hali, hatari, mapambano, na ukombozi wa mwisho wa watu wa Mungu. Anaandika jumbe za mwisho ambazo zitakomaza mavuno ya dunia, ama kuwa miganda kwa ghala la mbinguni au vifurushi kwa ajili ya mioto ya uangamivu. Mada zenye umuhimu mkuu zilifunuliwa kwake, hasa kwa ajili ya kanisa la mwisho, ili wale watakaogeuka kutoka katika upotovu waende kwenye kweli wapate kufundishwa kuhusu hatari na mapambano yaliyo mbele yao. Hakuna mtu anayepaswa kuwa gizani kuhusu yale yatakayoujia ulimwengu.” The Great Controversy, 341.

It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.

C’est par des « paroles de vérité » que, dans cette génération, sont donnés « les derniers messages qui doivent amener la moisson à maturité », et qui séparent les deux classes. Cette œuvre est aussi celle de « l’homme à la brosse pour enlever la poussière » du songe de Miller.

“‘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.

“‘Kush ka lopatë në dorën e Tij, dhe Ai do ta pastrojë tërësisht lëmin e Tij, dhe do ta mbledhë grurin e Tij në hambar.’ Mateu 3:12. Kjo ishte një nga kohët e pastrimit. Me anë të fjalëve të së vërtetës, byku po ndahej nga gruri. Për shkak se ishin tepër mendjelehtë dhe të vetëdrejtë për të pranuar qortimin, tepër dashurues të botës për të pranuar një jetë përulësie, shumë u larguan nga Jezusi. Shumë ende po bëjnë të njëjtën gjë. Shpirtrat sot vihen në provë, ashtu siç u vunë në provë ata dishepuj në sinagogën e Kapernaumit. Kur e vërteta i sillet zemrës, ata shohin se jeta e tyre nuk është në përputhje me vullnetin e Perëndisë. Ata e shohin nevojën për një ndryshim tërësor në vetvete; por nuk janë të gatshëm të marrin përsipër veprën e vetëmohuese. Prandaj zemërohen kur zbulohen mëkatet e tyre. Ata largohen të fyer, ashtu siç dishepujt e lanë Jezusin, duke murmuritur: ‘Kjo është një fjalë e rëndë; kush mund ta dëgjojë?’” The Desire of Ages, 392.

Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?

À partir de la grande déception de 1844, les jalons et les événements jusqu’en 1863 représentent l’histoire allant du 11 septembre jusqu’à la loi du dimanche. Pourquoi 1844 = 11 septembre, demandez-vous ?

Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.

Les écrits de Sœur White sont clairs : le troisième ange est arrivé le 22 octobre 1844, mais il est aussi arrivé en 1888, ce qui est typifié par le 11 septembre. Plus important encore, tous les prophètes isolent précisément l’histoire même du 11 septembre jusqu’à la loi du dimanche ; ainsi, ce n’est pas le témoignage de deux ou de trois, mais le témoignage uni de tous les témoins de la Parole de Dieu, que la période allant du 11 septembre à la loi du dimanche est celle où « l’effet de toute vision » s’accomplit.

The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.

L’histoire de l’arrivée et de l’achèvement du troisième ange s’étendit de 1844 à 1863 et représente la période des œuvres merveilleuses de Dieu, du 11/9 jusqu’à la loi du dimanche. Cette histoire est également représentée par 1840 à 1844, et, dans cette ligne, 1840 est l’alpha et 1844 l’oméga. Dans la ligne de 1844 à 1863, 1844 est l’alpha et 1863 l’oméga. 1844 est à la fois l’alpha et l’oméga.

The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.

La croix s’aligne avec 1844, et l’Alpha et l’Oméga a versé son sang à la croix. À partir du 11/9 (1840), nous trouvons Apocalypse 10 exposant l’histoire qui commence avec Jean mangeant le petit livre en 1840, puis le désappointement dans son ventre en 1844. Le fait de manger en est le commencement; le ventre en marque la fin. Le dernier verset du chapitre 10 représente cette histoire répétée dans l’histoire des cent quarante-quatre mille.

And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.

我从天使手中把小书卷取过来，吃尽了；在我口中甜如蜜，吃了以后，肚腹却发苦。天使对我说：“你必指着多民、多国、多方、多王再说预言。”启示录 10:10, 11.

Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.

Ufunuo sura ya kumi na Habakuki sura ya pili zinawakilisha sura mbili zinazotoa ushuhuda kuhusu kipindi cha unabii cha 1840 hadi 1844. Historia ya 1844 hadi 1863 huanza katika alama ya njia ya kukatishwa tamaa, ikifuatiwa na kutawanyika kunakofuatwa na kukusanywa. Katika kipindi hicho historia ya kinabii ya mabamba mawili ya Habakuki hufikia hitimisho wakati ambapo bamba la pili lilichapishwa mwaka 1849 na kuenezwa nje mwaka 1850. Kipindi cha mabamba ya Habakuki kilikuwa tangu Mei 1842, wakati chati ya 1843 ilipochapishwa, na kipindi hicho cha kinabii kilimalizikia pale kilipoanzia, kwa kuchapishwa kwa moja ya mabamba mawili ya Habakuki. Chati ya 1843 ndiyo alfa na chati ya 1850 ndiyo omega.

In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.

En 1856, Hiram Edson écrivit une série d’articles qui élevèrent à un niveau nouveau la compréhension des « sept temps » qu’avait William Miller. L’œuvre d’Edson fut l’oméga de l’œuvre de Miller, portant la vérité fondamentale de Miller à la position d’une pierre faîtière destinée à donner de la puissance au peuple de Dieu. La lumière de Miller sur les « sept temps » était l’alpha, et la lumière d’Edson sur les « sept temps » était l’oméga.

In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.

У 1863 році рух перетворився на церкву, яка зрештою породила зі свого власного середовища рух, так само як міллеріти вийшли з протестантів, і так само як учні вийшли з юдаїзму до християнства, і так само як Ісус Навин та Халев вийшли з народу колишнього завіту, приреченого померти в пустелі.

In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.

في التاريخ ذاته (1844 إلى 1863)، كان القرن الجمهوري للوحش الصاعد من الأرض يجتاز صراعًا موازيًا انفجر في النهاية في الحرب الأهلية، التي يتفق جميع المؤرخين على أنها بلغت منتصفها في عام 1863 بإعلان لنكولن تحرير العبيد. ويمثل لنكولن أول رئيس جمهوري، وقد أدى قسم الرئاسة عقب أسوأ رئيس ديمقراطي في التاريخ حتى ذلك الحين. ثم اغتيل لاحقًا. وتتكرر جميع هذه السمات النبوية، وغيرها، مع آخر رئيس جمهوري.

1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.

1844 t/m 1863 omvatte een verstrooiing en een inzameling. 1863 vertegenwoordigt de zondagswet, zodat de verstrooiing die in 1844 plaatsvond de enige verstrooiing is tot 1863, wanneer de Laodiceaanse Zevende-dags Adventisten verstrooid werden naar de woestijn van Laodicea. 1844 bracht een verstrooiing voort en 1863 bracht een verstrooiing voort, en getuigt aldus van het feit dat deze geschiedenis een geïdentificeerd profetisch symbool is, want zij begint met een alfa-verstrooiing in 1844 en eindigt met een omega-verstrooiing in 1863. De eerste verstrooiing kwam op 18 juli 2020, en de uiteindelijke omega-verstrooiing wordt vervuld bij de zondagswet.

“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

« Le temps vient où nous serons séparés et dispersés, et où chacun de nous devra tenir ferme sans le privilège de la communion avec ceux qui ont une foi également précieuse ; et comment pourrez-vous tenir, à moins que Dieu ne soit à votre côté, et que vous ne sachiez qu’il vous conduit et vous dirige ? » Review and Herald, 25 mars 1890.

Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”

यह पर्याप्त नहीं है कि परमेश्वर “तुम्हारे पास” खड़ा रहे; तुम्हें यह भी “जानना चाहिए कि वही तुम्हारी अगुवाई और मार्गदर्शन कर रहा है।” यह सत्य भविष्यवाणी का एक विषय है, जो उन विभिन्न वाक्यांशों द्वारा निरूपित किया गया है जो इस आधार पर हैं कि “तुम यहोवा को जानोगे।”

And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.

Ug sizze fan oerfloed ite en sêd wurde, en de namme fan de Heare, jim God, priizgje, dy't wûnderlik mei jim hannele hat; en myn folk sil nea te skande wurde. En jim sille witte dat Ik yn it midden fan Israel bin, en dat Ik de Heare, jim God, bin, en nimmen oars; en myn folk sil nea te skande wurde. … Sa sille jim witte dat Ik de Heare, jim God, bin, wenjende op Sion, myn hillige berch; dan sil Jeruzalem hillich wêze, en gjin frjemden sille mear troch har hinne gean. Joël 2:26, 27, 3:17.

When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”

ಯೆರೂಸಲೇಮು ಪವಿತ್ರವಾಗಿರುವಾಗ, ಅವಳು ಜಯಶಾಲಿ ಸಭೆಯಾಗಿರುತ್ತಾಳೆ; ಏಕೆಂದರೆ ಹೋರಾಟದಲ್ಲಿರುವ ಸಭೆ ಗೋಧಿ ಮತ್ತು ಕಳೆಗಳಿಂದ ನಿರ್ಮಿತವಾದ ಸಭೆಯೆಂದು ವ್ಯಾಖ್ಯಾನಿಸಲ್ಪಟ್ಟಿದೆ. ಮತ್ತು “ಅನ್ಯರು ಇನ್ನು ಮುಂದೆ ಹಾದುಹೋಗದಾಗ” “ಯೆರೂಸಲೇಮು” ಮೂಲಕ, ದೇವರ ಜನರು “ಅವನು ನೇತೃತ್ವವಹಿಸಿ ಮಾರ್ಗದರ್ಶನ ಮಾಡುತ್ತಿದ್ದಾನೆ” ಎಂಬುದನ್ನು “ತಿಳಿದುಕೊಳ್ಳುವರು.” ಅವರು ತಿಳಿದುಕೊಳ್ಳುವರು, ಯಾಕಂದರೆ ಅವರು “ಏಳು ಬಾರಿ” ಎಂಬ ಪ್ರಾರ್ಥನೆಯನ್ನು ನೆರವೇರಿಸಿದವರಾಗಿದ್ದಾರೆ; ಅದರಲ್ಲಿ ಲವೊದಿಕೇಯನನಾಗಿ ದೇವರು ನಿಮ್ಮನ್ನು ನಡೆಸುತ್ತಿರಲಿಲ್ಲವೆಂದು ಒಪ್ಪಿಕೊಳ್ಳುವುದೂ ಸೇರಿದೆ. ಆದರೆ ನೀವು ಫಿಲಡೆಲ್ಫಿಯನನಾಗಿ ಬದಲಾಗುವಾಗ, “ಅವನು ನೇತೃತ್ವವಹಿಸಿ ಮಾರ್ಗದರ್ಶನ ಮಾಡುತ್ತಿದ್ದಾನೆ” ಎಂಬುದನ್ನೂ, ದೇವರು “ಇಸ್ರಾಯೇಲಿನ ಮಧ್ಯದಲ್ಲಿದ್ದಾನೆ” ಎಂಬುದನ್ನೂ ನೀವು ತಿಳಿದುಕೊಳ್ಳುವಿರಿ.

The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.

Tokshovli April 19 hvse alpha tvlskese (hoktecvfketv) momis, hvse October 22 omega tvlskese (hoktecvfketv) momis, October 22 estonko hoktecvfketv em momis mvt hayet owis os lvketskat os. Pvsvliketv Millerite historē emon, hvse Mvskoke Etvlwv em propheti historē emon, propheti waymark em os; estonko 1844 etonko momis mvt hayet owis os lvketskat os, cv hē historē em waymark os, hvse hē waymark tvlskese momis en vnetv.

1847—The Remnant Scattered Abroad

1847—Nantsengu Lowu Hasarangshwa Yehovha

“A Word to the ‘Little Flock.’

“Un Message au ‘Petit Troupeau.’”

“The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .

“ff following articles were written for ff Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call ff attention of ff ‘little flock’ to those things which will very soon take place on this earth....”

“The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .

Le lecteur aura remarqué que trois communications de la plume de Mme E. G. White ont été incluses dans A Word to the “Little Flock.”…

“The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.

“Известувањето второ од г-ѓа Вајт, кое се наоѓа на страниците 14–18, претставува извештај за нејзиното прво видение под насловот, До Остатокот Расеан Насекаде. Ова е напишано на 20 декември 1845 година, како лично писмо до Енох Џејкобс, и првпат било објавено од примачот во The Day-Star од 24 јануари 1846 година. Потоа, на 6 април 1846 година, било повторно отпечатено во форма на леток од Џејмс Вајт и Х. С. Герни. Изјавата, онака како што се појавува во A Word to the ‘Little Flock,’ со исклучок на помали уреднички измени и додадени библиски упатувања, е идентична со целосниот извештај за видението како што бил првично отпечатен.” Џејмс Вајт, A Word to the ‘Little Flock’, 25.

1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.

1844 marque l’arrivée d’un ange et une déception. En 1845, la première vision est mise par écrit et elle est publiée en 1846. La première vision s’adresse « au reste dispersé çà et là ». Je doute que la jeune prophétesse adolescente non mariée ait su, lorsqu’elle mit par écrit sa première vision, qu’une caractéristique prophétique du « reste » est que ce reste devait, par nécessité prophétique, être « dispersé çà et là », comme l’une des caractéristiques des cent quarante-quatre mille. En 1846, les White se marièrent, changeant ainsi le nom de famille d’Ellen en White. La même année, les White commencèrent à observer le sabbat du septième jour. En 1846, l’alliance est marquée comme étant finalisée; le mariage prophétique qui avait commencé en 1844 fut consommé en 1846, et en 1847 la première publication officielle est imprimée et envoyée.

May, 1850

Mai, 1850

“DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .

« LECTEUR BIEN-AIMÉ — Mon objectif, dans cet examen, a été de mettre l’erreur en lumière à la clarté de la vérité sacrée.... »

“In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

« En présentant ce petit ouvrage au troupeau dispersé, je me suis acquitté de mon devoir envers lui, à cet égard, et que Dieu y ajoute sa bénédiction. Amen. » James White, The Seventh-day Sabbath not Abolished, 2.

The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.

జేమ్స్ వైట్ రచించిన ఈ ప్రచురణ అతని శ్రోతలు అప్పటికీ చెదరిపోయిన మందగానే ఉన్నారని సూచిస్తుంది; అయితే ఇది ఏడవ దిన సబ్బతు యొక్క సమర్థన కూడా. ఇది సబ్బతు మరియు మూడవ దూత విషయమై మిల్లరైట్ అడ్వెంటిజం యొక్క అవగాహన పరంగా తన శిశుదశలో ఉన్న మూడవ దూత సందేశమే. ఇది 1850 చార్ట్ ప్రచురించబడిన అదే సంవత్సరంలో ప్రచురించబడింది; మరియు ఇవి రెండూ కలసి సమీపిస్తున్న ఆదివారపు ధర్మశాసన సంక్షోభం కొరకు ప్రభువు సైన్యాన్ని లేవనెత్తుటకు ప్రతినిధ్యమిస్తున్నాయి. యేసు ఎల్లప్పుడూ అంత్యాన్ని ఆరంభముచేత వివరించుచున్నాడు; మరియు 1843 చార్ట్‌ను ఉపయోగించి 1844లో సందేశాన్ని ప్రకటించిన వారు, 1850 చార్ట్‌ను ఉపయోగించి సందేశాన్ని ప్రకటించబోవువారికి ప్రతిరూపముగా ఉన్నారు. హబక్కూకు యొక్క రెండు పలకల కాలపరంపర ఆరంభంలో, మనుష్యులు హబక్కూకు పలకతో సంబంధముగా ఆ వేళ యొక్క సందేశాన్ని ప్రకటించుచుండిరి; మరియు 1850లో జేమ్స్ వైట్ 1850 చార్ట్‌తో కూడి మూడవ దూత సందేశాన్ని సమర్పించుచున్నాడు. ఆ చార్ట్ 1849 కాలపరిమితిలో బ్రదర్ నికల్స్ చేత తయారు చేయబడింది; ఆ సమయములో జేమ్స్ మరియు ఎలెన్ వైట్ బ్రదర్ నికల్స్‌తో కూడ నివసించుచుండిరి. జేమ్స్ వైట్ 1850 చార్ట్ నిర్మాణంతో ప్రత్యక్షముగా సంబంధమున్నవాడు; మరియు ఆ సంవత్సరంలోనే అతడు మూడవ దూత సందేశాన్ని ప్రకటించడం ఆరంభించాడు.

“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

„Am 23. September [1850] zeigte mir der Herr, dass er seine Hand zum zweiten Mal ausgestreckt hatte, um den Überrest seines Volkes zurückzugewinnen, und dass die Anstrengungen in dieser Zeit der Sammlung verdoppelt werden müssten. In der Zeit der Zerstreuung wurde Israel geschlagen und zerrissen; jetzt aber, in der Zeit der Sammlung, wird Gott sein Volk heilen und verbinden. In der Zerstreuung hatten Bemühungen, die Wahrheit zu verbreiten, nur geringe Wirkung, erreichten wenig oder gar nichts; doch in der Sammlung, da Gott seine Hand ausgestreckt hat, um sein Volk zu sammeln, werden Bemühungen, die Wahrheit zu verbreiten, ihre beabsichtigte Wirkung haben. Alle sollten in dem Werk einmütig und eifrig sein. Ich sah, dass es eine Schande war, wenn sich irgendjemand auf die Zerstreuung berief, um daraus Beispiele zu nehmen, die uns jetzt in der Sammlung leiten sollten; denn wenn Gott jetzt nicht mehr für uns täte, als er damals tat, würde Israel niemals gesammelt werden. Es ist ebenso notwendig, dass die Wahrheit in einer Zeitschrift veröffentlicht wird, wie dass sie gepredigt wird.“ Review and Herald, 1. November 1850.

“The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

“Pogled da je Gospod ‘pružio svoju ruku drugi put da povrati ostatak svojega naroda’, na 74. stranici, odnosi se samo na jedinstvo i snagu koji su nekoć postojali među onima koji su očekivali Krista, te na činjenicu da je On ponovno počeo ujedinjavati i podizati svoj narod.” Early Writings, 86.

Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.

सिस्टर व्हाइट ने Early Writings में Review and Herald के उस अंश पर टिप्पणी करते हुए, यशायाह भविष्यद्वक्ता के शब्दों का प्रयोग किया, जब उन्होंने कहा, “प्रभु ने मुझे दिखाया कि उसने अपनी प्रजा के बचे हुओं को फिर से प्राप्त करने के लिये दूसरी बार अपना हाथ बढ़ाया है।” उसने 1850 में अपना हाथ बढ़ाया। जब उसने 22 अक्टूबर, 1844 को उन लोगों को परमपवित्र स्थान में एकत्र किया, तब यह 677 BC से 22 अक्टूबर, 1844 तक चले बिखराव की समाप्ति पर था। वास्तविक यहूदा, जो वास्तविक महिमामय देश में निवास करता था, 677 BC में लैव्यव्यवस्था छब्बीस के “सात काल” के अनुसार 2520 वर्षों तक तितर-बितर रहा। 2520 वर्षों की समाप्ति पर आत्मिक इस्राएल 22 अक्टूबर, 1844 को एकत्र किया गया, और वे तुरंत ही तितर-बितर कर दिए गए; और यह बिखराव तब समाप्त हुआ जब प्रभु ने दूसरी बार अपना हाथ बढ़ाया। उस अंश में वह उन्हें दूसरी बार एकत्र करता है, ताकि दो कार्य पूरे करे: “अपनी प्रजा के घावों को बाँधना” और अपनी प्रजा को “उठाना।”

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

“ከዚያም ሦስተኛውን መልአክ አየሁ። ከእኔ ጋር የነበረው መልአክ እንዲህ አለ፦ ‘ቃሉ አስፈሪ ነው፣ ተልእኮውም የሚያስደንግጥ ነው። ከእሾህ መካከል ስንዴውን የሚለይ፣ ስንዴውንም ለሰማያዊው ጎተራ የሚታተም ወይም የሚታሰር መልአክ እርሱ ነው።’ እነዚህ ነገሮች አእምሮን ሁሉ፣ ትኩረትንም ሁሉ ሊይዙ ይገባል። ደግሞም የመጨረሻውን የምሕረት መልእክት እየተቀበልን እንዳለን የሚያምኑ ሰዎች፣ በየቀኑ አዲስ ስህተትን ከሚቀበሉ ወይም ከሚጠጡ ሰዎች የተለዩ መሆን እንዳለባቸው እንደገና ተገለጠልኝ። በስህተትና በጨለማ ውስጥ ያሉት ሰዎች ስብሰባ ላይ ወጣትም ሆነ ሽማግሌ እንዳይገኙ አየሁ። መልአኩም እንዲህ አለ፦ ‘አእምሮ ምንም ጥቅም በሌላቸው ነገሮች ላይ መኖሩን ይቁም።’” Manuscript Releases, volume 5, 425.

The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!

Kusanyiko la pili lililoanza mwaka 1850 lilikuwa mfano wa kutiwa muhuri (kufungwa) kwa watu wa Mungu wanapoinuliwa juu, “wakiinuliwa,” kama bendera ya ishara. Mwaka 1850 unatambulisha wakati ambapo Bwana anawakusanya wale mia moja arobaini na nne elfu. Kwa ulazima wa kinabii, ni lazima walikuwa wametawanyika kabla ya kukusanywa. Hivyo basi, “siku tatu na nusu” za Ufunuo 11:11, ambazo zinaashiria 1260, ambayo ni nusu ya 2520 na inawakilisha kutawanyika kulikofuata Julai 18, 2020. Ufunuo 11:11 unawakilisha kusanyiko la pili la wale watakaokuwa mia moja arobaini na nne elfu na bendera ya ishara inayoinuliwa kwa mataifa kama ilivyowekwa katika Isaya 11:11!

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Na mpe na mokolo wana ekozala na mosisa ya Yese, oyo akotelema lokola elembo mpo na bato; epai na ye bikólo ekoya koluka; mpe bopemi na ye ekozala na nkembo.

And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

Et il arrivera, en ce jour-là, que le Seigneur étendra de nouveau sa main, pour la seconde fois, afin de racheter le reste de son peuple qui sera demeuré, de l’Assyrie, de l’Égypte, de Pathros, de Cush, d’Élam, de Schinear, de Hamath, et des îles de la mer.

And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.

Na yeye atasimamisha bendera kwa mataifa, naye atawakusanya waliofukuzwa wa Israeli, na kuwakutanisha pamoja waliotawanyika wa Yuda kutoka pande nne za dunia. Isaya 11:10, 11, 12.

In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.

En 1850, le Seigneur étendit sa main une seconde fois pour rassembler le peuple qui proclamait le message du troisième ange conjointement avec le message du Cri de Minuit, tel qu’il est représenté par les deux tables d’Habacuc. En juillet 2023, le Seigneur étendit sa main une seconde fois pour rassembler le peuple qui proclamait le message du troisième ange conjointement avec le message du Cri de Minuit, tel qu’il est représenté par les deux tables d’Habacuc. Tant 1850 que juillet 2023 identifient le rassemblement du « reste de son peuple », comme l’affirme Ésaïe au verset 11 du chapitre 11. Le verset 11 est encadré par les versets 10 et 12, et ces deux versets désignent tous deux l’élévation de l’étendard devant le monde.

Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.

ທຸກຂໍ້ໃນຈຳນວນສາມຂໍ້ນັ້ນກຳລັງຊີ້ບອກເຖິງທຸງສັນຍາລັກ ແມ່ນແຕ່ຂໍ້ກາງໄດ້ລະບຸພວກເຂົາວ່າເປັນ “ຊາກທີ່ເຫຼືອ.” ຊາກທີ່ເຫຼືອນັ້ນໃນທີ່ນັ້ນຖືກຮວບຮວມເປັນຄັ້ງທີສອງ ແລະຈຳນວນເຜົ່າທີ່ພວກເຂົາຖືກຮວບຮວມອອກມາຈາກນັ້ນມີແປດ. “8” ບໍ່ພຽງແຕ່ເປັນຕົວແທນເຖິງຜູ້ທີ່ຢູ່ໃນນາວາຂອງໂນອາ ຜູ້ທີ່ຂ້າມຈາກໂລກເກົ່າໄປສູ່ໂລກໃໝ່ໂດຍບໍ່ໄດ້ເຫັນຄວາມຕາຍເທົ່ານັ້ນ, ແຕ່ “8” ຍັງເປັນຕົວແທນເຖິງຜູ້ທີ່ເປັນຄຣິສຕະຈັກທີແປດ ຊຶ່ງອອກມາຈາກທັງເຈັດ. ພະຍານທັງສອງໃນ Revelation 11:11 ແມ່ນຜູ້ທີ່ໄດ້ຖືກຟື້ນຄືນຊີວິດແລ້ວ. ຈຳນວນ “8” ເປັນສັນຍາລັກແຫ່ງການຟື້ນຄືນຊີວິດ, ເປັນສັນຍາລັກຂອງຄົນໜຶ່ງແສນສີ່ໝື່ນສີ່ພັນ, ເປັນສັນຍາລັກຂອງບັບຕິສະມາ ແລະເປັນສັນຍາລັກຂອງຜູ້ທີ່ຜ່ານຈາກ Laodicea ໄປສູ່ Philadelphia ແລະກາຍເປັນທຸງສັນຍາລັກຂອງອິຊາຢາຕໍ່ບັນດາປະຊາຊາດ. ອົງພຣະຜູ້ເປັນເຈົ້າຊົງຢືດພຣະຫັດຂອງພຣະອົງອອກເປັນຄັ້ງທີສອງໃນຊ່ວງປີ 1850 ຫາ 1865 ແລະອີກຄັ້ງໃນເດືອນກໍລະກົດ ປີ 2023.

In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.

Saal 2023, war es neues Licht über die sieben Zeiten, ebenso wie es 1856 der Fall gewesen war. Der Zeitraum von 1856 bis 1863 stellt die Geschichte der Hundertvierundvierzigtausend dar, wenn der Herr Sein Übriges als ein Heer aufrichtet.

Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.

ישעיהו יא:יא תואם בשלמות את ההתגלות יא:יא, אשר תואם בשלמות את דניאל יא:יא. ישעיהו ויוחנן מציגים היסטוריה פנימית, ודניאל—היסטוריה חיצונית. הקו החיצוני של דניאל יא:יא מקביל לקו הפנימי של יוחנן יא:יא, ובישעיהו יא:יא מוצג הנס של הקו הפנימי, הקורא את צאנו האחר של אלוהים לצאת מן הקו החיצוני. פלמוני קשר את הקטעים הללו יחדיו לאגודה נאה, דבר שלא היה יכול להיעשות אלא על־ידי מי שהוא בורא הכול.

We will continue these things in the next article.

Nous poursuivrons ces choses dans le prochain article.

Dialogue with Artificial Information:

Dialogue avec l’information artificielle :

Does the math world find any significance in the number “11”?

តើពិភពគណិតវិទ្យារកឃើញសារៈសំខាន់ណាមួយនៅក្នុងលេខ «១១» ដែរឬទេ?

Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:

Oui, le nombre 11 présente plusieurs aspects d’un véritable intérêt et d’une réelle importance mathématiques (au-delà du simple fait d’être un nombre premier). Voici les principaux que les mathématiciens et les passionnés de mathématiques mettent souvent en évidence :

11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.

11 ffii nomba priimii shanaffaa dha; priimii lakkoofsa lama-qixxee keessaa isa xiqqaa fi priimii jalqabaa kan bu’uura 10 keessatti paaliindiroomii ta’eedha. “11” repyuniitii isa xiqqaa dha— jechuunis lakkoofsa yuunitiiwwan irra deddeebi’anii ijaarame keessaa isa priimii ta’e. Inni priimii lakkoofsa lama-qixxee keessaa lakkoofsi isaa lamaan wal-qixa ta’an keessaa isa tokkicha dha. 11, 22, 33, 44 fi kkf. Kun “11” qofa irratti hojjeta. “11” eksipooneentii priimii Mersenne dha. Bal’ina deesimaalii 1/11 = 0.090909… yeroon irra-deebii isaa 2 qofa qaba; garuu 1/11 karaa biraatiin illee beekamaa dha: tartiibni priimotaa 11, 101, 1009, 10007, 100003, fi kkf., marii priimotaa keessatti adeemsa aritmeetikii keessatti mul’ata. Gareen dihaadiraalii tartiiba 22 qabu (simmeetiriiwwan 11-gonii sirrii tokkoo) waan nama harkisu dha; sababiin isaas “11” priimii isa xiqqaa ta’ee gareen dihaadiraalii caasaa non-abelian, giddu-galeessa irraa bilisa ta’e, kan ti’oorii garee keessatti barbaachisummaa qabu itti argisiisudha. Fiiziksii ti’ooriitiin (string theory / M-theory), yunivarsiin yeroo baay’ee dimenshinoota yeroo-bakkaa 11 keessatti moodela godhama; fiiziisistoonni fi herregdoonni damee sana irratti hojjetan baay’een isaanii mul’achuu 11 ni kaasuu. “11” priimii paaliindiroomii lakkoofsa qixxee ta’an qabu keessaa isa tokkicha dha (kanneen biroo hundi lakkoofsota qixxee 2 caalan qaban 11’n hiramu; kanaafuu koompōozitii dha). Kun ti’ooramii ti’oorii lakkoofsa bashannansiisaa keessatti argamu dha.

Bottom line:

Кратко:

While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.

Alors que « 11 » ne jouit pas du même statut de vedette que π, e ou le nombre d’or, il réapparaît sans cesse comme le plus petit ou le premier exemple de nombreux phénomènes (premier nombre premier répunit, seul nombre premier palindrome à nombre pair de chiffres, apparition précoce dans de nombreuses démonstrations et dans divers contre-exemples, 11 dimensions dans la théorie M, etc.). Ainsi, oui — le monde des mathématiques considère bel et bien 11 comme un nombre significatif.

“He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

« Celui qui inspira la Parole en était le véritable interprète. Le Christ illustrait ses enseignements en attirant l’attention de ses auditeurs sur les lois simples de la nature et sur les objets familiers qu’ils voyaient et manipulaient chaque jour. Ainsi, il conduisait leurs esprits du naturel au spirituel. Beaucoup ne saisirent pas immédiatement le sens de ses paraboles; mais, à mesure que, jour après jour, ils entraient en contact avec les objets auxquels le Grand Maître avait associé des vérités spirituelles, quelques-uns discernèrent les leçons de vérité divine qu’il avait cherché à graver dans leur esprit, et ceux-ci furent convaincus de la vérité de sa mission et convertis à l’Évangile. » Sabbath School Worker, 1er décembre 1909.

“Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

«فبدین‌سان که از پادشاهی طبیعی به پادشاهی روحانی رهنمون می‌سازند، مَثَل‌های مسیح حلقه‌هایی در زنجیرهٔ حقیقت‌اند که انسان را با خدا، و زمین را با آسمان متحد می‌سازد.» درس‌های تمثیلی مسیح، 17.