The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.

ffの谷についての託宣。いったいおまえに何があったのか、ことごとく屋上に上ったのは。騒ぎに満ちた町、喧噪の都、歓楽の町よ。おまえの殺された者たちは剣に倒れたのではなく、戦いのうちに死んだのでもない。おまえのすべての支配者たちはともに逃げ去り、弓を射る者たちによって捕らえられた。おまえのうちに見いだされる者たちはみなともに捕らえられた。彼らは遠くへ逃れていたのである。それゆえ、私は言った、私から目をそらせ。私は激しく泣く。私を慰めようとして骨折ってはならない。私の民の娘の荒廃のゆえに。まことにこれは、万軍の主なる神による、ffの谷における、悩みの日、踏みにじりの日、狼狽の日であり、城壁を打ち壊し、山々に向かって叫ぶ日である。イザヤ書 22:1–5。

In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.

Den boka blong Aesea, tok ya “hevi” i kamaot eitin taem. Eleven long olketa referens ya olketa stret nomoa olketa makemaot profesi blong panis mo nogud, mo olketa nara seven referens olketa yusum “hevi” blong minim wan samting wea man i karem long solda blong hem. Wan nomoa long olketa referens wea olketa transletem olsem “hevi” i representim wan samting wea olketa karem long solda, mo long semtaem hem tu wan profesi blong panis mo nogud. Mi laek tok abaotem dat wan referens nomoa, wea hem nao datfala Hibru tok wea minim wan samting wea olketa karem, be hem tu wan profesi blong panis mo nogud; olsem nao, mi talem finis long start distingsen ya, nomata bae iumi no go bak long olketa fact ya kasem bihaen.

The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.

Kejl a ff tɛ̈ “valley of vision” ba, ne kɛ a tɛ̈ɛ̈n kä cï gäm kë “City of David” ku acï gäm ë “Jerusalem” acïk. “Valley of vision” ee jam në Laodicean Adventism në akölöl tɔ̈ŋ cï nyuɔth në verses abïc ka kɔk në Daniel eleven. Isaiah acï yök kë tɔ̈ŋ ë pinyduun kënë akïm aciɛɛr ku doom kënë në akölöl cï nyuɔth në chapter twenty, ba jam ke akölöl tɔ̈ŋ cï nyuɔth në conquering progressive ë piny piny thii ku ba Assyrian king cï raan militari tɔ̈ŋ rin Tartan kuec ba city në Egypt rin Ashdod gäm.

The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.

Исқьа Даниил, ацкьа цхьаьна бӀе цхьа и царг хьалха йолчу къамелехь, къуьйга кхо ши моттиг къастайо, шун бӀаьргехь папствон куьйгахьа “дӀасоьцуш” йолу, Воскресный закона тӀехь.

In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.

Totoo ma le tausaga na sau ai Tatanu i Asetota, (ina ua auina mai o ia e Sarekona le tupu o Asuria,) ma tau ma Asetota, ma maua ai; o lea lava taimi na fetalai mai ai le ALIʻI e ala iā Isaia le atalii o Aamo, ua faapea mai, Alu ia, ma tatala ese le ʻie talatala mai i ou sulugatiti, ma aveese lou seevae mai i lou vae. Ona ia faia lea faapea, ua savali lē lavalavā ma leai ni seevae. Ona fetalai mai lea o le ALIʻI, Faapei ona savali loʻu auauna o Isaia e lē lavalavā ma leai ni seevae i tausaga e tolu e fai ma faailoga ma mea e ofo ai i luga o Aikupito ma Aitiope; e faapea foi ona taʻitaʻi ese e le tupu o Asuria o ē o Aikupito ua fai ma pagota, ma ē o Aitiope ua ave faatagataotauaina, o talavou ma toeaina, e lē lavalavā ma leai ni seevae, e oo lava ina aliali mai o latou tuasivi, e mā ai Aikupito. Ona latou fefefe lea ma mā i Aitiope lo latou faamoemoe, ma Aikupito lo latou mamalu. Ma o lē ua nofo i lenei motu o le a faapea mai i lea aso, Faauta, e faapea lava lo tatou faamoemoe, lea tatou te sosola i ai mo se fesoasoani ina ia laveaʻiina ai i tatou ai le tupu o Asuria; a e faapefea ona tatou sao? Isaia 20:1–6.

The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.

Das Volk der Insel stellt die Frage, wie es dem König von Assyrien entrinnen könne, der in Daniel elf auch als der König des Nordens dargestellt wird.

He [the king of the north] 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.

Er wird auch in das herrliche Land eindringen, und viele Länder werden zu Fall kommen; diese aber werden seiner Hand entrinnen: Edom und Moab und die Vornehmsten der Kinder Ammon. Daniel 11,41.

In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.

ഈ വചനത്തിൽ അമേരിക്കൻ ഐക്യനാടുകളിലെ ഞായറാഴ്ചാനിയമം തിരിച്ചറിയപ്പെടുന്നു; കൂടാതെ ദാനിയേലിന്റെ ഈ ഭാഗത്തിൽ ശ്രദ്ധിക്കേണ്ട ചില സൂക്ഷ്മ നുവാൻസുകളും ഉണ്ട്. ദാനിയേൽ പതിനൊന്നാം അദ്ധ്യായം നാൽപ്പതാം വാക്യം മുതൽ നാൽപ്പത്തിമൂന്നാം വാക്യം വരെ തുടർച്ചയായി വരുന്ന മൂന്ന് വാക്യങ്ങളും “രാജ്യങ്ങളെ” തന്നെയാണ് തിരിച്ചറിയിക്കുന്നത്. നാൽപ്പതാം വാക്യത്തിൽ, മുൻ സോവിയറ്റ് യൂണിയനെ പ്രതിനിധീകരിച്ച രാജ്യങ്ങൾ 1989-ൽ പാപ്പത്വത്താലും അമേരിക്കൻ ഐക്യനാടുകളാലും ഒഴുക്കിക്കൊണ്ടുപോയി. ആധുനിക ചരിത്രകാരന്മാർ ഈ സത്യത്തെ സ്ഥിരീകരിക്കുന്നു.

Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.

Puis, au verset quarante-deux, nous trouvons le mot « pays », représentant tous les pays de la planète Terre, tandis que le roi du nord (la papauté) s’empare de l’Égypte, laquelle représente le monde entier. Voilà l’une des nuances. L’autre des deux nuances auxquelles je me réfère dans ces trois versets concerne le mot « échapper » au verset quarante-et-un, puis de nouveau au verset quarante-deux. Il s’agit de deux mots hébreux différents, bien que tous deux soient traduits par « échapper ». Le mot hébreu traduit par « échapper » au verset quarante-deux signifie qu’il ne se trouve aucune délivrance, car lorsque les « dix rois », représentant les Nations unies, consentent à remettre leur gouvernement mondial au contrôle de la bête papale, il n’y a aucune échappatoire — aucune délivrance.

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.

Kwaye iimpondo ezilishumi owazibonayo ngookumkani abalishumi, abangekabamkeli ubukumkani; kodwa bamkela igunya njengookumkani iyure enye kunye nerhamncwa. Aba banengqondo-nye, yaye baya kulinika irhamncwa amandla abo nokomelela kwabo. Aba baya kulwa neMvana, yaye iMvana iya kuboyisa; ngokuba yiNkosi yeenkosi, noKumkani wookumkani; nabo bakunye nayo ngabiziweyo, nabanyuliweyo, nabathembekileyo. Waza wathi kum, Amanzi owawabonavayo, apho lihleli khona ihenyukazi, ngabantu, nezihlwele, neentlanga, neelwimi. Neempondo ezilishumi owazibonayo phezu kwerhamncwa, ezo ziya kulithiya ihenyukazi, zilishiye lingumqwebedu lihamba ze, zidle inyama yalo, zilitshise ngomlilo. Ngokuba uThixo ukubeke ezintliziyweni zazo ukwenza intando yakhe, nokuvumelana, nokunika irhamncwa ubukumkani bazo, ade azalise amazwi kaThixo. ISityhilelo 17:12–17.

These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.

Tok dispela “ten kings” ol i kamap planti taim long Tok bilong God, na long stori bilong Elaija, Ehab, king bilong Israel, em i het bilong tenpela lain tumbuna, na em i maritim Jesebel. Jesebel em i papasi long pinis bilong graun, Elaija em i ol solwara bilong tok bilong namba tri ensel, na Ehab em i het bilong wanpela bung bilong tenpela king. Ehab i makim Yunaited Stets olsem lida bilong Yunaited Nesen long taim bilong tok profet bilong lo bilong Sande. Taim Asiria i kisim Isip, king bilong not long Daniel 11:42 i bin wok nau tasol long strongim dispela tenpela king long tok orait long givim kingdom bilong ol long pawa bilong papasi.

“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

« À mesure que nous approchons de la dernière crise, il est d’une importance vitale que l’harmonie et l’unité règnent parmi les instruments du Seigneur. Le monde est rempli de tempête, de guerre et de discorde. Pourtant, sous un seul chef — la puissance papale — les peuples s’uniront pour s’opposer à Dieu dans la personne de Ses témoins. Cette union est cimentée par le grand apostat. Tandis qu’il cherche à unir ses agents dans une guerre contre la vérité, il s’emploiera à diviser et à disperser ses défenseurs. La jalousie, les mauvais soupçons, la médisance sont suscités par lui pour produire la discorde et la dissension. » Testimonies, volume 7, 182.

In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.

In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.

In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.

डेनियल ११:४१ में, जब पोपशाही—या जैसा डेनियल उसे प्रस्तुत करता है, उत्तर का राजा, अथवा जैसा यशायाह उसे प्रस्तुत करता है, अश्शूरी—“महिमामय देश” को, जो संयुक्त राज्य अमेरिका का प्रतिनिधित्व करता है, जीत रही होती है, तब दो समूहों की पहचान की जाती है।

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.

A shiga kuma cikin ƙasa mai ɗaukaka, kuma ƙasashe da yawa za a rinjaya su; amma waɗannan za su tsere daga hannunsa, wato Edom, da Mowab, da manyan mutanen ’ya’yan Ammon. Daniyel 11:41.

One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”

একদল হলো সেই “অনেকে” যারা পরাভূত হয়, আর অন্য দলকে “ইদোম, মোয়াব এবং অম্মোন-সন্তানদের প্রধান অংশ” বলে উপস্থাপন করা হয়েছে। রবিবার-আইনের সময়, প্রকাশিত বাক্য আঠারো অধ্যায়ের চার পদ তখনও বাবিলনে অবস্থানকারীদের “বেরিয়ে এসো” বলে আহ্বান জানায়।

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.

Na nikasikia sauti nyingine kutoka mbinguni, ikisema, Tokeni ndani yake, enyi watu wangu, msije mkashiriki dhambi zake, wala msipokee mapigo yake. Ufunuo 18:4.

Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.

אדום, מואב וראשית בני עמון הם הנמלטים בחלקלקות, כפי שעמי האי בישעיהו כ מקווים לעשות.

In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.

ในข้อสี่สิบเอ็ด อีกนัยหนึ่งที่ข้าพเจ้ากำลังกล่าวถึงก็คือ ในข้อสี่สิบ สี่สิบเอ็ด และสี่สิบสอง เราพบคำว่า “ประเทศต่าง ๆ” แต่ในข้อสี่สิบเอ็ด คำนั้นเป็นคำที่เพิ่มเติมเข้าไป มิได้อยู่ในถ้อยคำดั้งเดิมของดาเนียล และไม่ควรอยู่ตรงนั้น ประเทศต่าง ๆ มากมายถูกโค่นล้มลงตามความสำเร็จแห่งข้อสี่สิบเมื่อสหภาพโซเวียตล่มสลาย และประเทศต่าง ๆ มากมายถูกยึดครองเมื่อสันตะปาปาเข้าควบคุมองค์การสหประชาชาติ แต่เมื่อมีการออกกฎหมายวันอาทิตย์ในสหรัฐอเมริกา “คนเป็นอันมาก” ที่ถูกโค่นล้มนั้น มิใช่หลายประเทศ หากเป็นได้เพียงเซเว่นธ์เดย์แอ๊ดเวนตีสต์เท่านั้น

“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.

"ଯଦି ସତ୍ୟର ଆଲୋକ ତୁମ ପାଖରେ ପ୍ରସ୍ତୁତ କରାଯାଇଛି, ଯାହା ଚତୁର୍ଥ ଆଜ୍ଞାର ସବ୍ବାଥକୁ ପ୍ରକାଶ କରେ, ଏବଂ ଦେଖାଏ ଯେ ରବିବାର ପାଳନ ପାଇଁ ଈଶ୍ୱରଙ୍କ ବାକ୍ୟରେ କୌଣସି ଆଧାର ନାହିଁ, ତଥାପି ତୁମେ ଯଦି ସେହି ମିଥ୍ୟା ସବ୍ବାଥକୁ ଧରି ରହ, ଏବଂ ଯେ ସବ୍ବାଥକୁ ଈଶ୍ୱର ‘ମୋର ପବିତ୍ର ଦିନ’ ବୋଲି କହନ୍ତି, ତାହାକୁ ପବିତ୍ର ରୂପେ ରକ୍ଷା କରିବାକୁ ଅସ୍ୱୀକାର କର, ତେବେ ତୁମେ ପଶୁର ଚିହ୍ନ গ্ৰହଣ କର। ଏହା କେବେ ଘଟେ? ଯେତେବେଳେ ତୁମେ ସେହି ଆଦେଶକୁ ମାନ, ଯାହା ତୁମକୁ ରବିବାର ଦିନ ଶ୍ରମରୁ ବିରତ ହେବାକୁ ଏବଂ ଈଶ୍ୱରଙ୍କୁ ଉପାସନା କରିବାକୁ ଆଜ୍ଞା ଦେଇଥାଏ, ଯେତେବେଳେ ତୁମେ ଜାଣୁଛ ଯେ ବାଇବେଲରେ ଗୋଟିଏ ଶବ୍ଦ ମଧ୍ୟ ନାହିଁ ଯାହା ଦେଖାଏ ଯେ ରବିବାର ସାଧାରଣ କାର୍ଯ୍ୟଦିନ ଛଡ଼ା ଅନ୍ୟ କିଛି, ସେତେବେଳେ ତୁମେ ପଶୁର ଚିହ୍ନ গ্ৰହଣ କରିବାକୁ ସମ୍ମତି ଦେଉଛ, ଏବଂ ଈଶ୍ୱରଙ୍କର ମୁଦ୍ରାକୁ ଅସ୍ୱୀକାର କରୁଛ।" Review and Herald, July 13, 1897.

Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.

Anɔpa-da Adwonto Asɔre no muni biara gyee Homeda nkyerɛkyerɛ no too mu bere a odii kan bɛyɛɛ asɔre no muni a wɔabɔ no asu no, na wobu no asɛdeɛ wɔ “nokware hann” a ɛfa Homeda ho no ho.

“The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.

“Le changement du sabbat est le signe ou la marque de l’autorité de l’Église romaine. Ceux qui, comprenant les exigences du quatrième commandement, choisissent d’observer le faux sabbat à la place du vrai, rendent par là hommage à cette puissance par laquelle seule il est prescrit. La marque de la bête est le sabbat papal, que le monde a accepté à la place du jour fixé par Dieu. ”

“No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.

“ᱦᱚᱨ ᱢᱟᱹᱦᱤᱛ ᱚᱠᱛᱚ ᱦᱟᱹᱹᱧ ᱵᱮᱥᱴ ᱨᱮᱱᱟᱜ ᱪᱤᱱᱦᱟᱹ ᱵᱟᱹᱭ ᱮᱢ ᱟᱠᱟᱣ ᱠᱟᱱᱟ। ᱯᱚᱨᱤᱠᱥᱟ ᱨᱮᱭᱟᱜ ᱥᱚᱢᱚᱭ ᱱᱤᱛᱚᱜ ᱵᱟᱹᱭ ᱦᱮᱡ ᱟᱠᱟᱱᱟ। ᱥᱟᱹᱨᱛᱤ ᱠᱨᱤᱥᱴᱟᱱ ᱥᱚᱵ ᱜᱤᱨᱡᱟ ᱨᱮ ᱢᱮᱱᱟᱜ ᱠᱚᱣᱟ, ᱨᱳᱢᱟᱱ ᱠᱟᱛᱷᱚᱞᱤᱠ ᱥᱚᱢᱟᱡ ᱦᱚᱸ ᱵᱟᱝ ᱵᱟᱹᱴᱟᱣ ᱠᱟᱛᱮ। ᱡᱟᱦᱟᱸ ᱛᱚᱠᱚᱭ ᱵᱟᱝ ᱫᱚᱥᱤ ᱥᱟᱵᱤᱛ ᱟᱹᱭᱩᱨᱚᱜᱼᱟ, ᱪᱮᱫᱟ ᱛᱟᱠᱚ ᱟᱞᱚᱠ ᱵᱟᱹᱭ ᱮᱢ ᱟᱠᱟᱣ ᱠᱟᱱᱟ ᱟᱨ ᱪᱟᱨ ᱱᱚᱢᱵᱚᱨ ᱦᱩᱠᱩᱢ ᱨᱮᱭᱟᱜ ᱫᱟᱭ ᱵᱟᱭᱮ ᱧᱮᱞ ᱟᱠᱟᱣ ᱠᱟᱱᱟ। ᱢᱮᱱᱠᱷᱟᱱ ᱡᱚᱠᱷᱚᱱ ᱚᱱᱟ ᱦᱩᱠᱩᱢ ᱵᱟᱦᱨᱮ ᱚᱪᱚᱜᱼᱟ ᱡᱮ ᱢᱤᱥᱟ ᱥᱟᱵᱟᱛ ᱢᱟᱱᱟᱣ ᱞᱟᱹᱜᱤᱫ ᱵᱟᱫᱷᱚ ᱮᱢᱚᱜᱼᱟ, ᱟᱨ ᱛᱮᱥᱟᱨ ᱫᱩᱛ ᱨᱮᱱᱟᱜ ᱡᱚᱨᱟᱣ ᱠᱟᱹᱣᱨᱤ ᱢᱟᱱᱣᱟᱠᱚᱢ ᱵᱮᱥᱴ ᱟᱨ ᱚᱱᱟ ᱢᱩᱨᱛᱤ ᱨᱮᱭᱟᱜ ᱢᱟᱱᱚᱛ ᱵᱤᱨᱩᱫ ᱨᱮ ᱦᱚᱥᱤᱭᱟᱨ ᱮᱢᱟᱜᱼᱟ, ᱚᱱᱟ ᱚᱠᱛᱚ ᱢᱤᱥᱟ ᱟᱨ ᱥᱟᱹᱨᱛᱤ ᱵᱤᱪᱷᱟᱹᱱ ᱨᱮᱱᱟᱜ ᱞᱟᱹᱭᱤᱱ ᱥᱟᱯᱷᱟ ᱦᱚᱭᱚᱜᱼᱟ। ᱛᱚᱱᱦᱮᱸ ᱚᱠᱚᱭᱠᱚ ᱟᱫᱚ ᱦᱚᱸ ᱩᱞᱴᱟ ᱪᱟᱞᱟᱣ ᱨᱮ ᱛᱟᱦᱮᱸ ᱨᱮᱭᱟᱜ ᱡᱮᱦᱞᱮ, ᱩᱱᱠᱩ ᱵᱮᱥᱴ ᱨᱮᱱᱟᱜ ᱪᱤᱱᱦᱟᱹ ᱮᱢ ᱟᱠᱟᱣᱼᱟ।”

“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.

«Par des pas rapides, nous approchons de cette période. Lorsque les Églises protestantes s’uniront au pouvoir séculier pour soutenir une fausse religion, à laquelle leurs ancêtres résistèrent au prix des plus cruelles persécutions, alors le sabbat papal sera imposé par l’autorité conjointe de l’Église et de l’État. Il y aura une apostasie nationale, qui ne prendra fin que dans la ruine nationale.» Manuscript 51, 1899.

At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”

Ezweni weCawa, kuphela abantu abaya kubanjwa benoxanduva ngokukhanya kwesithunywa sesithathu ngamaSeventh-day Adventists, kuba kungelo xesha kuphela apho abo bangaphandle kobu-Adventist baya kuthi banikwe uvavanyo lwesithunywa sesithathu. “Abaninzi” abawiswayo emthethweni weCawa ngama-Adventist aseLawodike, kuba “umgwebo uqala endlwini kaThixo.”

So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

Ainsi les derniers seront les premiers, et les premiers les derniers; car il y a beaucoup d’appelés, mais peu d’élus. Matthieu 20:16.

Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.

Isaia este un „semn și o minune” pentru Egipt și Etiopia cu privire la cucerirea progresivă a lumii de către papalitate. Egiptul este Națiunile Unite; Etiopia este Statele Unite, iar Asiria este papalitatea. În cadrul acelei istorii profetice, Isaia începe să prezinte o serie de profeții de nenorocire. Capitolul douăzeci și doi este despre laodiceeni, care sunt doborâți la legea duminicală, și despre filadelfieni, care cheamă „Edomul, Moabul și fruntașii copiilor lui Amon” afară din Babilon.

Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.

ਆਧੁਨਿਕ ਲਾਓਦੀਕੀਆਈ ਐਡਵੈਂਟਵਾਦ ਵਿੱਚ ਉਧਾਰ ਪਾਉਣ ਲਈ ਲੋੜੀਂਦਾ ਚਰਿੱਤਰ ਨਹੀਂ ਹੈ, ਅਤੇ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਦੇ ਸਮੇਂ ਉਹ ਪ੍ਰਭੂ ਦੇ ਮੂੰਹ ਵਿੱਚੋਂ ਉਗਲ ਦਿੱਤੇ ਜਾਂਦੇ ਹਨ। ਮੈਂ ਇਸ ਤੱਥ ਦਾ ਉਲੇਖ ਕੇਵਲ ਅਗਲੇ ਬਿੰਦੂ ਉੱਤੇ ਜ਼ੋਰ ਦੇਣ ਲਈ ਕਰਦਾ ਹਾਂ। ਯਸਾਯਾਹ ਬਾਈਂ ਇੱਕ ਹੋਰ ਕਾਰਣ ਦਰਸਾਉਂਦਾ ਹੈ ਕਿ ਲਾਓਦੀਕੀਆ ਕਿਉਂ ਨਾਸਤ ਹੈ, ਕਿਉਂਕਿ ਵਿਨਾਸ਼ ਦੀ ਭਵਿੱਖਬਾਣੀ “ਦਰਸ਼ਨ” ਦੀ ਘਾਟੀ ਦੇ ਵਿਰੁੱਧ ਹੈ। ਇਬਰਾਨੀ ਵਿੱਚ ਦੋ ਮੁੱਖ ਸ਼ਬਦ ਹਨ ਜਿਨ੍ਹਾਂ ਦਾ ਅਨੁਵਾਦ “ਦਰਸ਼ਨ” ਕੀਤਾ ਗਿਆ ਹੈ। ਇੱਕ ਭਵਿੱਖਬਾਣੀਕ ਘਟਨਾਕ੍ਰਮ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ ਅਤੇ ਦੂਜਾ ਮਸੀਹ ਦੇ ਦਰਸ਼ਨ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ। ਇੱਕ ਕਲੀਸਿਆ ਤੋਂ ਬਾਹਰਲਾ ਹੈ ਅਤੇ ਦੂਜਾ ਕਲੀਸਿਆ ਦੇ ਅੰਦਰਲਾ ਹੈ। ਬਾਈਂਵੇਂ ਅਧਿਆਇ ਵਿੱਚ ਜੋ ਸ਼ਬਦ ਵਰਤਿਆ ਗਿਆ ਹੈ, ਉਹ ਭਵਿੱਖਬਾਣੀਕ ਘਟਨਾਵਾਂ ਨੂੰ ਦਰਸਾਉਣ ਵਾਲਾ ਦਰਸ਼ਨ ਹੈ, ਅਤੇ ਇਹੋ ਹੀ ਉਹੀ ਸ਼ਬਦ ਹੈ ਜਿਸ ਦਾ ਅਨੁਵਾਦ ਹੁਕਮਾਂ ਦੀ ਪੁਸਤਕ ਵਿੱਚ “ਦਰਸ਼ਨ” ਕੀਤਾ ਗਿਆ ਹੈ।

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

Fa, fe hilki hisu, mi em i lus; tasol man we i holim lo, em i bles tru. Sindaun 29:18.

The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.

“दृष्टि की तराई का भार” वह भविष्यवाणी है जो संसार के अंत में परमेश्वर की कलीसिया में उपासकों के दो वर्गों की पहचान कराती है। एक वर्ग, जिसका प्रतिनिधित्व शेबना करता है, लाओदीकिया है, और दूसरा वर्ग फिलाडेल्फिया है, जिसका प्रतिनिधित्व हिलकिय्याह का पुत्र एल्याकीम करता है। अध्याय में इन दोनों वर्गों के बीच का भेद निस्संदेह वही भेद है जो दस कुँवारियों के दृष्टान्त में है। एक वर्ग के पास आधी रात को तेल है और दूसरे वर्ग के पास नहीं है। “तेल” प्रतीक के रूप में उस संदर्भ के अनुसार विभिन्न सत्यों का प्रतिनिधित्व करता है जिसमें वह पाया जाता है, परन्तु यशायाह बाईस में दस कुँवारियों का “तेल” “दृष्टि” शब्द के द्वारा प्रस्तुत किया गया है। एक वर्ग के पास “तेल” है, दूसरे के पास नहीं।

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

„Wapakwa-mafuta wasimamao kando ya Bwana wa dunia yote wana cheo kile ambacho hapo kwanza alipewa Shetani kama kerubi afunikaye. Kwa viumbe watakatifu wanaokizunguka kiti chake cha enzi, Bwana hudumisha mawasiliano ya daima na wakaaji wa dunia. Mafuta ya dhahabu yanawakilisha neema ambayo kwa hiyo Mungu huyawekea taa za waaminio mafuta daima, ili zisififie wala kuzimika. Isingekuwa kwamba mafuta haya matakatifu humiminwa kutoka mbinguni katika jumbe za Roho wa Mungu, vyombo vya uovu vingekuwa na utawala kamili juu ya wanadamu.

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

“သခင်ဘုရားသည် မိမိက ကျွန်ုပ်တို့ထံသို့ ပို့တော်မူသော သတင်းစကားများကို ကျွန်ုပ်တို့ မခံယူသောအခါ ဂုဏ်တော်ပျက်စေခြင်းကို ခံတော်မူ၏။ ထိုသို့ဖြင့် အမှောင်ထဲ၌ရှိသောသူတို့အား ဝေငှပေးရန် ကျွန်ုပ်တို့၏ဝိညာဉ်များထဲသို့ သွန်းလောင်းတော်မူလိုသော ရွှေဆီကို ကျွန်ုပ်တို့ ပယ်ချငြင်းဆန်ကြ၏။ ‘ကြည့်ရှုလော့၊ သတို့သားလာပြီ; သူ့ကို ကြိုဆိုရန် ထွက်ကြလော့’ ဟူသော ခေါ်သံ ရောက်လာသောအခါ၊ သန့်ရှင်းသောဆီကို မခံယူခဲ့သောသူတို့၊ မိမိတို့၏နှလုံးသားများထဲ၌ ခရစ်တော်၏ကျေးဇူးတော်ကို မထိန်းသိမ်းမချစ်မြတ်နိုးခဲ့သောသူတို့သည် မိုက်မဲသောကညာများကဲ့သို့ မိမိတို့၏အရှင်ကို ဆုံတွေ့ရန် အဆင်သင့်မဖြစ်ကြောင်း တွေ့ကြလိမ့်မည်။ သူတို့သည် ထိုဆီကို ရရှိနိုင်ရန် မိမိတို့အတွင်း၌ အာဏာတန်ခိုးမရှိကြ၊ သူတို့၏အသက်တာများလည်း ပျက်စီးသွားကြ၏။ သို့သော် ဘုရားသခင်၏ သန့်ရှင်းသောဝိညာဉ်တော်ကို တောင်းလျှောက်လျှင်၊ မောရှေက ‘အကျွန်ုပ်အား ကိုယ်တော်၏ဘုန်းတော်ကို ပြတော်မူပါ’ ဟု တောင်းပန်ခဲ့သကဲ့သို့ ကျွန်ုပ်တို့လည်း အသနားခံလျှင်၊ ဘုရားသခင်၏ ချစ်ခြင်းမေတ္တာသည် ကျွန်ုပ်တို့၏နှလုံးသားများထဲသို့ အလျှံပယ် သွန်းလောင်းခြင်းကို ခံရလိမ့်မည်။ ရွှေပြွန်များမှတစ်ဆင့် ရွှေဆီသည် ကျွန်ုပ်တို့ထံသို့ ပို့ဆောင်ပေးခြင်းကို ခံရလိမ့်မည်။ ‘တန်ခိုးအားဖြင့်မဟုတ်၊ အစွမ်းသတ္တိအားဖြင့်မဟုတ်၊ ငါ၏ဝိညာဉ်တော်အားဖြင့်သာ ဖြစ်သည်ဟု ကောင်းကင်ဗိုလ်ခြေအရှင် ထာဝရဘုရား မိန့်တော်မူ၏။’ ဖြောင့်မတ်ခြင်း၏နေမင်းမှ ထွက်ပေါ်သော တောက်ပသောရောင်ခြည်များကို ခံယူခြင်းအားဖြင့် ဘုရားသခင်၏သားသမီးတို့သည် လောက၌ အလင်းများကဲ့သို့ ထွန်းလင်းကြ၏။” Review and Herald, July 20, 1897.

The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.

L-esprits tal-profeti jaqblu ma’ xulxin, u ż-żewġ midlukin ta’ Żakkarija huma wkoll iż-żewġ xhieda ta’ Rivelazzjoni ħdax.

“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.

“Bezüglich der zwei Zeugen erklärt der Prophet weiter: ‘Diese sind die zwei Ölbäume und die zwei Leuchter, die vor dem Gott der Erde stehen.’ ‘Dein Wort’, sagte der Psalmist, ‘ist meines Fußes Leuchte und ein Licht auf meinem Wege.’ Offenbarung 11,4; Psalm 119,105. Die zwei Zeugen stellen die Heilige Schrift des Alten und des Neuen Testaments dar. Beide sind bedeutsame Zeugnisse für den Ursprung und die Unvergänglichkeit des Gesetzes Gottes. Beide sind auch Zeugen für den Heilsplan. Die Sinnbilder, Opfer und Weissagungen des Alten Testaments weisen voraus auf einen kommenden Heiland. Die Evangelien und Briefe des Neuen Testaments berichten von einem Heiland, der genau in der Weise gekommen ist, wie es durch Sinnbild und Weissagung vorausgesagt worden war.” Der große Kampf, 267.

Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.

Zacharie se de bann de zwin, i reprezant prosesis kominikasyon ki finn ilistre dan Revelasyon sapit enn. “Lwil” la, ki se “vizyon” profetik bann levennman istorik, transmet atraver Ansyin ek Nouvo Testaman. Dan Revelasyon onz, sa de temwin-la idantifie par konteks kouma Moiz ek Eli. Moiz ek Eli zot mem enn sinbol an zot prop.

When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.

Lorsque, ensemble, ils sont représentés comme à la montagne de la Transfiguration ou dans Apocalypse onze, ils sont les symboles de deux vérités différentes. À la montagne, ils représentent les martyrs durant la crise de la loi dominicale et les cent quarante-quatre mille, tandis que dans Apocalypse onze ils représentent l’Ancien et le Nouveau Testament. Mais pour l’adventisme, ils représentent encore davantage. Les deux témoins pour les Juifs étaient « la loi et les prophètes », représentant l’Ancien Testament, et les deux témoins pour les chrétiens étaient l’Ancien et le Nouveau Testaments ; mais pour l’adventisme, les deux témoins sont la parole de Dieu et le témoignage de Jésus. C’est pourquoi Jean était à Patmos.

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

Moi Jean, votre frère, et qui ai part avec vous à la tribulation, au royaume et à la patience de Jésus-Christ, j’étais dans l’île appelée Patmos, à cause de la parole de Dieu et du témoignage de Jésus-Christ. Apocalypse 1:9.

In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.

N’Abụkwọ Aịzaya isi nke iri abụọ na abụọ, a na-anọchi anya ndị àmà abụọ ahụ, bụ Mosis na Ịlaịja, ọ bụ ezie na a pụrụ ịghọta nke a naanị ma ọ bụrụ na i tinye ụkpụrụ nke Alfa na Omega n’isi ahụ. Tulee ebe Jizọs malitere nkọwa Ya banyere “ọhụ” nke ihe omume amụma nye ndị na-eso ụzọ Ya n’ụzọ na-aga Emaọs.

“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.

«À commencer par Moïse, le véritable Alpha de l’histoire biblique, le Christ exposa, dans toutes les Écritures, les choses qui Le concernaient.» Jésus-Christ, p. 796.

Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.

Élie est le prophète qui paraît avant le grand et redoutable jour de l’Éternel, avec un message fondé sur le principe de l’Alpha et de l’Oméga, ramenant le cœur des pères (alpha) vers les enfants (oméga). Moïse et Élie représentent l’alpha et l’oméga de la prophétie biblique. Si vous pouvez l’entendre, Moïse était William Miller. Moïse et Miller sont tous deux morts, et tous deux ont été désignés par inspiration comme étant sauvés. Moïse, bien entendu, est ressuscité juste après sa mort, mais des anges veillent autour de la tombe de Miller jusqu’à sa résurrection. Élie représente le dernier messager avant la venue du grand et redoutable jour de l’Éternel.

“The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

“Les Juifs cherchèrent à arrêter la proclamation du message qui avait été prédit dans la Parole de Dieu ; mais la prophétie doit s’accomplir. Le Seigneur dit : « Voici, je vous enverrai Élie, le prophète, avant que vienne le jour de l’Éternel, ce jour grand et redoutable » (Malachie 4:5). Quelqu’un doit venir avec l’esprit et la puissance d’Élie, et lorsqu’il paraîtra, les hommes pourront dire : « Vous êtes trop fervent, vous n’interprétez pas les Écritures de la manière convenable. Laissez-moi vous dire comment vous devez enseigner votre message. »”

“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.

“有许多人不能分辨上帝的工作与人的工作。我要照着上帝所赐给我的，将真理说出来；我现在要说，你们若继续吹毛求疵，怀着纷争的灵，就永不能认识真理。耶稣对祂的门徒说：‘我还有好些事要告诉你们，但你们现在担当不了。’（约翰福音 16:12）他们当时的情形，还不能领会神圣而永恒的事；但耶稣应许要差遣保惠师来，祂要将一切的事指教他们，并且要叫他们想起祂对他们所说的一切话。弟兄们，我们不可倚靠人。‘你们休要倚靠世人；他鼻孔里不过有气息；他在一切事上可算什么呢？’（以赛亚书 2:22）你们必须将自己无助的灵魂悬系于耶稣。既然山上有泉源，我们就不该从山谷的泉源饮水。让我们离开低下的溪流，来到更高的泉源那里。若有某一点真理是你们所不明白、所不同意的，就当查考，将经与经互相比较，把真理的矿井深深掘进上帝圣言的矿脉之中。你们必须将自己和自己的意见都放在上帝的坛上，除去成见，让天上的灵引导你们进入一切的真理。”《信息选粹》卷一，412页。

In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.

U-Isaya amashumi amabili nambili, uShebina no-Eliyakimi bamele abahlakaniphileyo nabayiziphukuphuku phakathi kwe-Adventism ekupheleni komhlaba lapho inkosi yasenyakatho imasha ibheke eJerusalema. U-Eliyakimi indodana kaHilkiya wayenawo “umbono,” uShebina wayengenawo.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

Là où il n’y a point de vision, le peuple périt; mais heureux est celui qui observe la loi. Proverbes 29:18.

The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.

Le message prophétique, c’est-à-dire la « vision » de ce verset, traite de deux choses. Vous comprenez l’accroissement de la lumière prophétique et vous vivez, et si vous ne la comprenez pas — vous mourez. Si vous ne comprenez pas, alors vous ne pouvez pas être préparé à garder le sabbat lors de l’épreuve de la loi du dimanche. Il sera « trop tard ». Lorsque les adventistes laodicéens sont renversés au moment de la loi du dimanche, ils rejettent la loi parce qu’ils ont rejeté la « vision de la vérité ». Ils n’ont pas d’huile ; ils ne comprennent pas l’accroissement de la connaissance qui est descellé juste avant la clôture du temps de grâce.

Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.

Хьуна аьлча: со доьналла ду, хӀуманашца чуьра дац, цхьа хӀума сихха ца оьшу; амма ахь ца хууш, хьо бехкама, бохаме, къелла, бӀаьргза, нӀаьна ву. Откровение 3:17.

Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.

Le signe d’Ésaïe, c’est qu’il marcha nu et déchaussé pendant trois ans. Il le fit afin d’avertir ceux qui se laisseraient avertir par son message prophétique que, si vous ne comprenez pas la vision des événements prophétiques, vous parviendrez à la loi du dimanche et deviendrez des captifs emmenés dans un état lamentable, misérable, pauvre, aveugle et nu. Ésaïe fut un signe et un prodige pour l’histoire d’Ésaïe, mais plus encore pour la fin du monde.

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

Maintenant toutes ces choses leur sont arrivées pour servir d’exemples; et elles ont été écrites pour notre instruction, à nous qui sommes parvenus à la fin des siècles. 1 Corinthiens 10:11.

In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”

Dans les cinq premiers versets du chapitre vingt-deux, Jérusalem, la ville de David, est désignée comme une « ville tumultueuse », une « ville joyeuse », pleine d’« agitation ». Une déclaration biblique classique, employée même par les gens du monde, est utilisée dans ce chapitre pour représenter la ville « joyeuse » et « tumultueuse », pleine d’« agitation », lorsque ceux du verset treize disent avec joie : « mangeons et buvons ; car demain nous mourrons ». Pourtant, bien qu’ils soient joyeux, leurs hommes sont tués, mais non par l’épée, ni dans le combat ; c’est pourquoi Ésaïe pose la question : « Qu’as-tu donc ? »

Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.

Kila kinachowasumbua, kimewafanya wapande juu ya dari za nyumba. Dari za nyumba ni ishara ya kuabudu jua, mwezi, na nyota; ni ishara ya ushirikina wa kiroho. Katika kifungu hicho, Waadventista wako chini ya upotovu wa kiroho.

And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.

Et ceux qui se prosternent devant l’armée des cieux sur les toits; et ceux qui adorent et qui jurent par l’Éternel, et qui jurent par Malcham; et ceux qui se sont détournés de l’Éternel; et ceux qui n’ont pas cherché l’Éternel, ni ne se sont enquis de lui.

Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.

Bí ịǹdakẹ́ níwájú Olúwa Ọlọ́run: nítorí ọjọ́ Olúwa ti súnmọ́: nítorí Olúwa ti pèsè ẹbọ kan, ó ti pe àwọn àlejò rẹ̀. Yóò sì ṣẹlẹ̀ ní ọjọ́ ẹbọ Olúwa, pé èmi yóò jẹ àwọn ọmọ-aládé níyà, àti àwọn ọmọ ọba, àti gbogbo àwọn tí wọ aṣọ àjèjì. Ní ọjọ́ kan náà pẹ̀lú ni èmi yóò jẹ gbogbo àwọn tí ń fò lórí ẹnu-ọ̀nà níyà, àwọn tí ń fi ìwà ipá àti ẹ̀tàn kún ilé àwọn olúwa wọn. Sefaniah 1:5–9.

At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.

Lors de la crise de la loi du dimanche, l’adventisme, représenté comme Jérusalem, se trouve dans « la vallée de la vision ». Ceux qui rejettent le message prophétique représenté par « l’huile » ou la « vision » pratiquent le spiritisme, auquel Paul s’adresse dans la Deuxième épître aux Thessaloniciens. Nous y trouvons également ceux (Shebna) qui n’ont pas reçu l’amour de la vérité.

And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.

E por isso Deus lhes enviará a operação do erro, para que creiam na mentira; para que sejam condenados todos os que não creram na verdade, antes tiveram prazer na injustiça. 2 Tessalonicenses 2:11, 12.

Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.

Et de toute évidence, le mot « vérité » qu’emploie Paul est le terme grec dérivé du mot hébreu « vérité », formé par la combinaison des trois lettres hébraïques qui représentent l’Alpha et l’Oméga. Le rejet de la « vérité », représentée comme le principe de l’Alpha et de l’Oméga, fait venir sur les Laodicéens une puissante séduction, et cette séduction est le spiritisme.

“Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.

“Profet Jesaja säger: ’Och när man säger till er: Fråga andebesvärjarna och spåmännen, dem som viskar och mumlar — skall inte ett folk fråga sin Gud? Skall man gå till de döda för de levandes skull? Till lagen och till vittnesbördet! Om de inte talar enligt detta ord, så finns inget ljus i dem.’ Jesaja 8:19, 20. Om människor hade varit villiga att ta emot den sanning som så tydligt framställs i Skrifterna angående människans natur och de dödas tillstånd, skulle de i spiritualismens anspråk och manifestationer se Satans verkande med makt och tecken och lögnens under. Men hellre än att avstå från den frihet som är den köttsliga naturen så tilltalande och försaka de synder som de älskar, sluter mängder sina ögon för ljuset och går rätt fram, utan att bry sig om varningarna, medan Satan väver sina snaror omkring dem, och de blir hans rov. ’Därför att de inte tog emot kärleken till sanningen, så att de kunde bli frälsta’, skall därför ’Gud sända dem en kraftig villfarelse, så att de tror lögnen.’ 2 Thessalonikerbrevet 2:10, 11.” The Great Controversy, 559.

In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.

Dans Ésaïe vingt-deux, les hommes de la cité joyeuse sont mis à mort, mais non par le combat ni par l’épée ; ils sont liés ensemble et mis à mort avec les chefs qui ont pris la fuite.

“If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.

“Ɛsɛ sɛ asafo no di ɔkwan a ɛte sɛ wiase de no akyi a, wɔn ne wiase no benya awiei koro no ara. Dabi, mmom, esiane sɛ wɔanya hann a ɛso sen bi nti, wɔn asotwe bɛyɛ kɛse asen wɔn a wonnu wɔn ho no de.

“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

«យើង​ជា​ប្រជាជន​មួយ​ក្រុម ប្រកាស​ថា យើង​មាន​សេចក្ដី​ពិត​មុន​ជាង​ប្រជាជន​ទាំងអស់​ផ្សេង​ទៀត​នៅ​លើ​ផែនដី។ ដូច្នេះ ជីវិត និង​ចរិត​លក្ខណៈ​របស់​យើង គួរ​តែ​សមស្រប​នឹង​សេចក្ដី​ជំនឿ​បែប​នោះ។ ថ្ងៃ​នោះ​កំពុង​តែ​មក​ដល់​យ៉ាង​ជិត នៅ​ពេល​ដែល​មនុស្ស​សុចរិត​នឹង​ត្រូវ​ចង​ជា​បាច់ៗ ដូច​ជា​គ្រាប់​ធញ្ញជាតិ​ដ៏​មាន​តម្លៃ សម្រាប់​ជង្រុក​ស្ថានសួគ៌ ខណៈ​ដែល​មនុស្ស​អាក្រក់​វិញ ដូច​ជា​ស្មៅ​អាក្រក់ នឹង​ត្រូវ​ប្រមូល​សម្រាប់​ភ្លើង​នៃ​ថ្ងៃ​ដ៏​អស្ចារ្យ​ចុង​ក្រោយ។ ប៉ុន្តែ ស្រូវ​សាលី និង​ស្មៅ​អាក្រក់ “លូតលាស់​ជាមួយ​គ្នា​រហូត​ដល់​រដូវ​ច្រូតកាត់”»។ Testimonies, volume 5, 100.

The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.

Dans Ésaïe vingt-deux, les dirigeants ont été liés ensemble par « les archers ». Shebna est identifié comme un chef sur la maison, et sa position sera donnée à Éliakim, fils de Hilkija. Dans Ésaïe vingt-deux, le message prophétique représenté par la « vision » des événements prophétiques a produit deux classes d’adorateurs à Jérusalem à mesure que s’approche le roi du nord. Une classe est liée pour le grenier céleste, et l’autre pour les feux des derniers jours. Ce qui a lié les méchants, ce sont « les archers », lequel est l’un des nombreux symboles de l’islam dans la Parole de Dieu.

And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.

A na mabaki ya hesabu ya wapiga mishale, yaani, mashujaa wa wana wa Kedari, yatapunguzwa; kwa maana Bwana, Mungu wa Israeli, amenena hayo. Isaya 21:17.

And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

Et voici les noms des fils d’Ismaël, selon leurs noms, selon leurs générations : le premier-né d’Ismaël, Nebajoth ; et Kédar, et Adbeel, et Mibsam, et Mishma, et Duma, et Massa, Hadar, et Téma, Jetur, Naphish et Kédéma : ce sont là les fils d’Ismaël, et ce sont là leurs noms, selon leurs villes et selon leurs campements ; douze princes selon leurs nations. Genèse 25:13–16.

The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.

Uongozi wa Waadventista ulifungwa na wapiga mishale walipoukataa ujumbe kwamba Uislamu uliishambulia Marekani mnamo Septemba 11, 2001, katika utimizo wa unabii wa Biblia. Shambulio la 9/11 lilikuwa uthibitisho wa ujumbe uliofunguliwa mwaka 1989, wakati wa kuanguka kwa Umoja wa Kisovieti. Shambulio la Uislamu la 9/11 lililingana na Agosti 11, 1840, wakati unabii kuhusu Uislamu kuzuiwa ulipoutia nguvu ujumbe wa malaika wa kwanza kwa kuthibitisha kanuni kuu ya kinabii ya Miller, kwamba siku iliwakilisha mwaka. Agosti 11, 1840 ulikuwa utimizo wa tukio lililotabiriwa ambalo lilitegemea kanuni ya siku kwa mwaka. Ulipotimizwa, ujumbe wa malaika wa kwanza ulipelekwa katika kila kituo cha umishonari duniani.

9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.

9/11 a confirmé la règle fondamentale de la « vision » confiée à l’adventisme pour être proclamée. Cette règle est que l’histoire se répète. Lorsque le principe d’un jour pour une année fut confirmé le 11 août 1840, l’ange puissant d’Apocalypse dix descendit, marquant l’octroi de puissance au message de l’heure du jugement de Miller, typifiant ainsi le moment où l’ange d’Apocalypse dix-huit descendit le 11 septembre.

“How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

“আমি যে ঘোষণা করেছি যে নিউইয়র্ক এক জলোচ্ছ্বাসে ভেসে যাবে—এ কথা কোথা থেকে এল? আমি কখনও এ কথা বলিনি। আমি বলেছি, সেখানে যখন আমি একের পর এক উঁচু অট্টালিকা নির্মিত হতে দেখছিলাম, তখন বলেছিলাম, ‘প্রভু যখন ভয়ংকরভাবে পৃথিবীকে কাঁপাতে উঠবেন, তখন কী ভয়াবহ দৃশ্যই না সংঘটিত হবে! তখন প্রকাশিতবাক্য 18:1–3-এর বাক্যসমূহ পূর্ণ হবে।’ প্রকাশিতবাক্যের অষ্টাদশ অধ্যায়ের সমগ্রটাই পৃথিবীর ওপর যা আসছে তার বিষয়ে একটি সতর্কবাণী। কিন্তু নিউইয়র্কের ওপর বিশেষভাবে কী আসছে সে বিষয়ে আমি কোনো নির্দিষ্ট আলো পাইনি; শুধু এতটুকুই জানি যে, একদিন সেখানে সেই বৃহৎ অট্টালিকাগুলি ঈশ্বরের শক্তির ঘুরিয়ে দেওয়া ও উল্টে দেওয়ার ক্রিয়ায় ভেঙে ফেলা হবে। আমাকে প্রদত্ত আলোর দ্বারা আমি জানি যে, পৃথিবীতে ধ্বংস উপস্থিত। প্রভুর একটি বাক্য, তাঁর মহাশক্তির একটি স্পর্শ, আর এই বিপুল স্থাপনাগুলি ভেঙে পড়বে। এমন সব দৃশ্য সংঘটিত হবে, যার ভয়াবহতা আমরা কল্পনাও করতে পারি না।” Review and Herald, July 5, 1906.

There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.

बेशक, इस्लाम के विषय में कहने के लिए और भी बहुत कुछ है, परन्तु शेब्ना उन लोगों का प्रतिनिधित्व करता है जो भविष्यद्वाणीपरक इतिहास के उस “दर्शन” को अस्वीकार करते हैं जो इतिहास की पुनरावृत्ति पर आधारित है, और जिसके साथ इतिहास की पुनरावृत्ति का यह मूल सत्य जुड़ा हुआ है—कि किसी वस्तु का आदि उसके अंत को स्पष्ट करता है। 11 अगस्त, 1840 को इस्लाम के संयम ने प्रकाशितवाक्य 10 के स्वर्गदूत को नीचे लाया, और 9/11 को इस्लाम की मुक्ति ने प्रकाशितवाक्य 18 के स्वर्गदूत को नीचे लाया।

And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.

Kwaye naravuze nti: Nimwumve, ndabinginze, yemwe batware ba Yakobo namwe bakuru b’inzu ya Isirayeli; mbese si mwe mukwiriye kumenya ubutabera? Mwebwe mwanga icyiza mugakunda ikibi; mukuraho uruhu rwabo, n’inyama zabo ku magufa yabo; kandi murya inyama z’ubwoko bwanjye, mukabakuraho uruhu rwabo; mukamena amagufa yabo, mukayacagaguramo ibice nk’ibigenewe inkono, kandi nk’inyama ziri mu nkono yotsa. Ni bwo bazatabaza Uwiteka, ariko ntazabumva; ndetse muri icyo gihe azabahisha mu maso he, nk’uko bakoze ibibi mu bikorwa byabo. Uku ni ko Uwiteka avuga ku byerekeye abahanuzi bayobya ubwoko bwanjye, bahekenya amenyo bakarangurura bati: Amahoro; ariko utabashyira ikintu mu kanwa, bamuteguriza intambara. Ni cyo gituma ijoro rizababera, kugira ngo mutagira iyerekwa; kandi umwijima uzababera, kugira ngo mutaraguza; izuba rizarengera hejuru y’abahanuzi, kandi amanywa azababera umwijima. Maze abahanuzi bazakorwa n’isoni, n’abaragurisha bazajujubanywa; koko bose bazipfuka ku munwa, kuko nta gisubizo giturutse ku Mana. Ariko jyeweho, mu by’ukuri nuzuye imbaraga ku bw’Umwuka w’Uwiteka, n’urubanza, n’ubushobozi, kugira ngo menyeshe Yakobo igicumuro cye, na Isirayeli icyaha cye. Nimwumve ibi, ndabinginze, yemwe batware b’inzu ya Yakobo, namwe bakuru b’inzu ya Isirayeli, mwanga ubutabera, mukagoreka ibyo gukiranuka byose. Bubaka Siyoni bakoresheje amaraso, na Yerusalemu bayubakisha ubugome. Abatware bayo baca imanza ku bw’impano, abatambyi bayo bigisha ku bw’ibihembo, n’abahanuzi bayo baragura ku bw’amafaranga; nyamara bakiringira Uwiteka bakavuga bati: Mbese Uwiteka ntari muri twe? Nta kibi kizadugeraho. Mika 3:1–11.

And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.

At ang karamihan ng lahat ng mga bansa na nakikipaglaban laban sa Ariel [Jerusalem], samakatuwid baga’y lahat na nakikipaglaban laban sa kaniya at sa kaniyang kuta, at nagpapahirap sa kaniya, ay magiging gaya ng isang panaginip sa pangitain sa gabi. Magiging gaya nga ito kapag ang isang taong gutom ay nananaginip, at, narito, siya’y kumakain; ngunit siya’y nagigising, at ang kaniyang kaluluwa ay walang laman: o gaya kapag ang isang taong uhaw ay nananaginip, at, narito, siya’y umiinom; ngunit siya’y nagigising, at, narito, siya’y lupaypay, at ang kaniyang kaluluwa ay may paghahangad: gayon magiging ang karamihan ng lahat ng mga bansa na nakikipaglaban laban sa bundok ng Zion. Magsitigil kayo, at mangagtaka; magsihiyaw kayo, at magsidaing: sila’y mga lasing, ngunit hindi sa alak; sila’y nagsisuray, ngunit hindi sa matapang na inumin. Sapagkat ibinuhos ng Panginoon sa inyo ang diwa ng mahimbing na pagkakatulog, at ipinikit ang inyong mga mata: ang mga propeta at ang inyong mga pinuno, ang mga tagakita, ay kaniyang tinakpan. At ang pangitain ng lahat ay naging sa inyo na gaya ng mga salita ng isang aklat na natatatakan, na ibinibigay ng mga tao sa isang marunong, na sinasabi, Basahin mo ito, isinasamo ko sa iyo: at kaniyang sinasabi, Hindi ko magawa; sapagkat ito’y natatatakan: At ang aklat ay ibinibigay sa kaniya na hindi marunong, na sinasabi, Basahin mo ito, isinasamo ko sa iyo: at kaniyang sinasabi, Hindi ako marunong. Kaya’t sinabi ng Panginoon, Yamang ang bayang ito ay lumalapit sa akin sa pamamagitan ng kanilang bibig, at pinararangalan ako ng kanilang mga labi, ngunit iniligpit ang kanilang puso na malayo sa akin, at ang kanilang pagkatakot sa akin ay itinuturo ng utos ng mga tao: Kaya, narito, ako’y magpapatuloy na gumawa ng isang kagilagilalas na gawa sa gitna ng bayang ito, samakatuwid baga’y isang kagilagilalas na gawa at isang kababalaghan: sapagkat ang karunungan ng kanilang mga pantas ay mawawala, at ang pagkaunawa ng kanilang mga mabubuting isip ay malilihim. Sa aba nila na nagsisikap nang malalim upang itago ang kanilang payo sa Panginoon, at ang kanilang mga gawa ay nasa kadiliman, at kanilang sinasabi, Sino ang nakakakita sa atin? at sino ang nakakakilala sa atin? Tunay na ang inyong pagbabaligtad ng mga bagay-bagay ay aariing gaya ng luwad ng magpapalayok: sapagkat sasabihin baga ng gawang bagay tungkol sa gumawa nito, Hindi niya ako ginawa? o sasabihin baga ng bagay na inanyuan tungkol sa umanyo rito, Siya’y walang pagkaunawa? Isaias 29:7–16.

The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.

La vallée de la vision, selon Ésaïe, est « un jour de détresse, d’écrasement et de perplexité, de la part du Seigneur, l’Éternel des armées, dans la vallée de la vision, où l’on abat les murailles et où l’on pousse des cris vers les montagnes ». Ésaïe pleure donc amèrement, tout comme Jésus.

“The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?

यीशु के आँसू उनके अपने कष्ट की पूर्वाशंका में न थे। उनके ठीक सामने गतसमनी था, जहाँ शीघ्र ही घोर अन्धकार का आतंक उन पर छा जानेवाला था। भेड़द्वार भी दृष्टि में था, जिसके द्वारा शताब्दियों से बलिदान की भेंटों के लिए पशुओं को ले जाया जाता रहा था। यही द्वार शीघ्र ही उनके लिए, उस महान प्रतिरूप के लिए, खुलनेवाला था, जिसके बलिदान की ओर संसार के पापों के लिए दी जानेवाली वे सब भेंटें संकेत करती आई थीं। निकट ही कलवरी था, उनकी आसन्न पीड़ा का स्थल। तौभी इन स्मरणों के कारण, जो उनकी क्रूर मृत्यु की ओर इंगित करते थे, उद्धारकर्ता न रोए और न आत्मिक व्यथा में कराहे। उनका शोक स्वार्थपूर्ण न था। अपनी ही पीड़ा का विचार उस महान, आत्म-बलिदानी आत्मा को भयभीत न कर सका। वह यरूशलेम का दृश्य था जिसने यीशु के हृदय को बेध दिया—वही यरूशलेम जिसने परमेश्वर के पुत्र को अस्वीकार किया था और उनके प्रेम का तिरस्कार किया था, जिसने उनके महान सामर्थ्य के चमत्कारों से भी विश्वास न किया, और जो उनका प्राण लेने ही पर थी। उन्होंने देखा कि वह अपने उद्धारकर्ता को अस्वीकार करने के अपराध में क्या बन चुकी थी, और यह भी कि यदि वह उसे ग्रहण करती, जो अकेला उसके घाव को चंगा कर सकता था, तो वह क्या हो सकती थी। वह उसे बचाने आए थे; वह उसे कैसे छोड़ देते?

“Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.

“ਇਸਰਾਏਲ ਇੱਕ ਕਿਰਪਾਪਾਤਰ ਲੋਕ ਰਿਹਾ ਸੀ; ਪਰਮੇਸ਼ੁਰ ਨੇ ਉਨ੍ਹਾਂ ਦੇ ਮੰਦਰ ਨੂੰ ਆਪਣਾ ਨਿਵਾਸ ਬਣਾਇਆ ਸੀ; ਉਹ ‘ਸਥਿਤੀ ਵਿੱਚ ਸੁੰਦਰ, ਸਾਰੀ ਧਰਤੀ ਦੀ ਖੁਸ਼ੀ’ ਸੀ।” ਭਜਨ 48:2। ਉੱਥੇ ਮਸੀਹ ਦੀ ਰੱਖਿਆਕਾਰੀ ਦੇਖਭਾਲ ਅਤੇ ਕੋਮਲ ਪ੍ਰੇਮ ਦਾ, ਜਿਵੇਂ ਕੋਈ ਪਿਤਾ ਆਪਣੇ ਇਕਲੌਤੇ ਬੱਚੇ ਨਾਲ ਰੱਖਦਾ ਹੈ, ਇੱਕ ਹਜ਼ਾਰ ਸਾਲ ਤੋਂ ਵੀ ਵੱਧ ਸਮੇਂ ਦਾ ਇਤਿਹਾਸ ਮੌਜੂਦ ਸੀ। ਉਸ ਮੰਦਰ ਵਿੱਚ ਨਬੀਆਂ ਨੇ ਆਪਣੀਆਂ ਗੰਭੀਰ ਚੇਤਾਵਨੀਆਂ ਉਚਾਰੀਆਂ ਸਨ। ਉੱਥੇ ਧੂਪਦਾਨ ਝੁਲਾਏ ਜਾਂਦੇ ਸਨ, ਜਦੋਂ ਕਿ ਉਪਾਸਕਾਂ ਦੀਆਂ ਪ੍ਰਾਰਥਨਾਵਾਂ ਨਾਲ ਮਿਲੀ ਹੋਈ ਧੂਪ ਪਰਮੇਸ਼ੁਰ ਵੱਲ ਚੜ੍ਹਦੀ ਸੀ। ਉੱਥੇ ਪਸ਼ੂਆਂ ਦਾ ਲਹੂ ਵਗਿਆ ਸੀ, ਜੋ ਮਸੀਹ ਦੇ ਲਹੂ ਦਾ ਪ੍ਰਤੀਕ ਸੀ। ਉੱਥੇ ਯਹੋਵਾਹ ਨੇ ਕਰੁਣਾ-ਆਸਨ ਦੇ ਉੱਪਰ ਆਪਣੀ ਮਹਿਮਾ ਪ੍ਰਗਟ ਕੀਤੀ ਸੀ। ਉੱਥੇ ਯਾਜਕ ਆਪਣੀ ਸੇਵਾ ਨਿਭਾਉਂਦੇ ਰਹੇ ਸਨ, ਅਤੇ ਪ੍ਰਤੀਕਾਂ ਤੇ ਰਸਮਾਂ ਦੀ ਭਵ੍ਯਤਾ ਯੁਗਾਂ ਤੱਕ ਜਾਰੀ ਰਹੀ ਸੀ। ਪਰ ਇਹ ਸਭ ਕੁਝ ਅੰਤ ਨੂੰ ਪਹੁੰਚਣਾ ਹੀ ਸੀ।

“Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.

“耶稣举起了祂的手——那只曾多次为病患与受苦之人施福的手——向着那注定遭毁灭的城挥动，带着断续的悲叹呼喊说：‘巴不得你在这日子，连你也知道那关乎你平安的事！——’ 救主在这里停住了，没有说出耶路撒冷若接受上帝所愿赐给她的帮助——祂爱子的恩赐——本可以达到何等的景况。若耶路撒冷知道她本有权利知道的事，并留意天上所赐给她的亮光，她本可在昌盛的荣耀中挺然屹立，作列国的后妃，在上帝所赐之能力的刚强中享有自由。她的城门口就不会有武装的兵丁站立，她的城墙上也不会有罗马的旗帜飘扬。耶路撒冷若接受她的救赎主，本可得蒙福分的荣耀命运，便显现在上帝儿子的眼前。祂看见她本可借着祂得医治，脱离那严重的病患；得释放，脱离奴役；并得建立，成为地上的强大京城。和平的鸽子必从她的城墙上飞往万国。她必成为世界荣耀的华冠。”

“But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’

«Բայց այն պայծառ պատկերը, թե ինչպիսին կարող էր լինել Երուսաղեմը, խամրում է Փրկչի աչքի առաջ։ Նա գիտակցում է, թե նա այժմ ինչ է՝ հռոմեական լծի տակ, կրելով Աստծու խոժոռությունը և մատնված լինելով Նրա հատուցող դատաստանին։ Նա վերստին շարունակում է Իր ողբի ընդհատված թելը. «Բայց հիմա ծածկված են քո աչքերից։ Որովհետև օրեր պիտի գան քեզ վրա, երբ քո թշնամիները պատնեշ պիտի կանգնեցնեն քո շուրջը, և պիտի շրջապատեն քեզ, և քեզ պիտի սեղմեն բոլոր կողմերից, և քեզ ու քո ներսի քո զավակներին գետնին պիտի հավասարեցնեն, և քո մեջ քարի վրա քար չպիտի թողնեն, որովհետև չճանաչեցիր քո այցելության ժամանակը»։

“Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.

“Kristo datang untuk menyelamatkan Yerusalem beserta anak-anaknya; tetapi kesombongan Farisi, kemunafikan, kecemburuan, dan kedengkian telah menghalangi Dia untuk menggenapi maksud-Nya. Yesus mengetahui pembalasan yang dahsyat yang akan ditimpakan atas kota yang telah ditentukan untuk kebinasaan itu. Ia melihat Yerusalem dikepung oleh bala tentara, penduduk yang terkepung didorong kepada kelaparan dan maut, ibu-ibu memakan mayat anak-anak mereka sendiri, dan baik orang tua maupun anak-anak saling merebut suapan makanan yang terakhir, sementara kasih sayang alamiah dihancurkan oleh rasa lapar yang menggerogoti. Ia melihat bahwa kedegilan orang-orang Yahudi, sebagaimana dinyatakan dalam penolakan mereka terhadap keselamatan yang dari-Nya, juga akan menuntun mereka untuk menolak takluk kepada bala tentara yang menyerbu. Ia memandang Kalvari, tempat Ia akan ditinggikan, dipenuhi salib-salib serapat pohon-pohon di hutan. Ia melihat penduduk yang malang menderita siksaan di atas alat peregangan dan oleh penyaliban, istana-istana yang indah dihancurkan, bait suci menjadi reruntuhan, dan dari tembok-temboknya yang besar tidak satu batu pun dibiarkan terletak di atas batu yang lain, sementara kota itu dibajak seperti ladang. Sungguh patutlah Juruselamat menangis dalam penderitaan yang sangat ketika memandang pemandangan yang mengerikan itu.”

“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.

„যিরূশালেম ছিল তাঁর স্নেহময় যত্নের সন্তান; আর যেমন এক স্নেহশীল পিতা পথভ্রষ্ট পুত্রের জন্য বিলাপ করে, তেমনি যীশু সেই প্রিয় নগরীর জন্য অশ্রুপাত করলেন। কী করে আমি তোমাকে ত্যাগ করি? কী করে আমি তোমাকে ধ্বংসের জন্য সমর্পিত হতে দেখি? তোমার অধর্মের পেয়ালা পূর্ণ করতে কি আমাকে তোমাকে ছেড়ে দিতে হবে? একটি প্রাণের মূল্য এতই মহান যে, তার তুলনায় জগতসমূহ তুচ্ছতায় লীন হয়ে যায়; কিন্তু এখানে তো একটি সমগ্র জাতি হারিয়ে যেতে বসেছিল। যখন দ্রুত পশ্চিমাভিমুখে ঢলে-পড়া সূর্য আকাশ থেকে দৃষ্টির অগোচরে চলে যাবে, তখন যিরূশালেমের অনুগ্রহের দিন শেষ হয়ে যাবে। শোভাযাত্রা যখন অলিভত পর্বতের ঢালে থেমে ছিল, তখনও যিরূশালেমের পক্ষে অনুতাপ করার জন্য অত্যন্ত দেরি হয়ে যায়নি। করুণার স্বর্গদূত তখন সুবর্ণ সিংহাসন থেকে নেমে ন্যায়বিচার ও দ্রুত-আসন্ন বিচারকে স্থান দিতে তাঁর ডানা গুটিয়ে আনছিলেন। কিন্তু খ্রীষ্টের প্রেমময় মহান হৃদয় তখনও যিরূশালেমের জন্য নিবেদন জানাচ্ছিল—সেই যিরূশালেম, যে তাঁর করুণাকে তুচ্ছ করেছে, তাঁর সতর্কবাণীকে অবজ্ঞা করেছে, এবং তাঁর রক্তে নিজের হাত রঞ্জিত করতে উদ্যত ছিল। যদি যিরূশালেম কেবল অনুতাপ করত, তবে তখনও দেরি হয়ে যেত না। অস্তগামী সূর্যের শেষ কিরণ যখন মন্দির, মিনার, ও চূড়াশিখরের উপর স্থির হয়ে ছিল, তখন কি কোনো শুভ স্বর্গদূত তাকে ত্রাণকর্তার প্রেমের দিকে পরিচালিত করে তার সর্বনাশ প্রতিহত করত না? সুন্দর অথচ অপবিত্র নগরী, যে ভাববাদীদের প্রস্তরাঘাতে হত্যা করেছে, যে ঈশ্বরের পুত্রকে প্রত্যাখ্যান করেছে, যে নিজের অননুতপ্ততার দ্বারা নিজেকেই দাসত্বের শৃঙ্খলে আবদ্ধ করে তুলছিল,—তার করুণার দিন প্রায় শেষ হয়ে এসেছিল!” Desire of Ages, 576–578.

As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.

Dene stríðið móti Jerusalem, soleiðis sum Jesaja lýsir tað í kapittul tveyogtjúgu, verður sagt, at teir, ið leypa á, “skipa seg í herlið við portrið”. Elam og Kir standa við portrið við vápnum klárum, og síðani avdúka tey hyljing Jerusalems. Hjá Jesaja er “hyljingin”, sum fíggindarnir við portrið avdúka, skuggin hjá Egyptalandi.

Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.

Malheur aux enfants rebelles, dit l’Éternel, qui prennent des résolutions, mais sans moi, et qui concluent des alliances, mais non selon mon Esprit, afin d’ajouter péché sur péché ! Qui se mettent en marche pour descendre en Égypte, sans avoir consulté ma bouche, afin de se fortifier par la force de Pharaon et de se confier à l’ombre de l’Égypte ! Ésaïe 30:1, 2.

It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”

ਇਹ ਯਰੂਸ਼ਲਮ ਦੇ ਵੈਰੀਆਂ ਵੱਲੋਂ ਮੰਨਿਆ ਜਾਂਦਾ ਹੈ ਕਿ ਸ਼ੇਬਨਾ ਦੁਆਰਾ ਪ੍ਰਤੀਨਿਧਤ ਕੀਤੇ ਗਏ ਲੋਕਾਂ ਨੇ ਮਿਸਰ ਉੱਤੇ ਆਪਣਾ ਭਰੋਸਾ ਰੱਖਿਆ ਹੈ, ਇਹ ਸੋਚਦੇ ਹੋਏ ਕਿ ਮਿਸਰ ਉਨ੍ਹਾਂ ਦੀ ਰੱਖਿਆ ਕਰੇਗਾ; ਜਦਕਿ ਹਿਲਕਿਯਾਹ ਦੇ ਪੁੱਤਰ ਇਲਿਆਕੀਮ ਦੁਆਰਾ ਪ੍ਰਤੀਨਿਧਤ ਕੀਤੇ ਗਏ ਲੋਕ “ਮਿਸਰ ਦੀ ਛਾਂ” ਉੱਤੇ ਨਹੀਂ, ਸਗੋਂ ਪਰਮੇਸ਼ੁਰ ਦੇ ਆਤਮਾ ਦੀ ਓਟ ਨਾਲ ਢੱਕੇ ਹੋਏ ਹਨ ਅਤੇ “ਸਰਬੋੱਚ ਦੀ ਛਾਂ” ਉੱਤੇ ਭਰੋਸਾ ਰੱਖਦੇ ਹਨ।

He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.

Lehlane loyi a tshamaka exihundleni xa La nge Henhla-nghenhla u ta tshama ehansi ka ndzhuti wa Lowa wa Matimba Hinkwawo. Ndzi ta vula hi Yehovha ndzi ku: Hi yena vutumbelo bya mina ni khokholo ra mina; Xikwembu xa mina; ndzi ta tshemba yena. Tisima 91:1, 2.

At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.

Au temps de la crise de la loi du dimanche, les vierges sages, représentées par Éliakim, fils de Hilkija, se confient à l’ombre du Très-Haut, et les vierges folles, représentées par Shebna, se confient à l’ombre de l’Égypte. Le mot traduit par « découverte » signifie dépouiller et emmener en captivité. Les ennemis à la porte reconnaissent que la protection de Jérusalem a été ôtée, et Shebna ainsi que ses partisans commencent alors à chercher à se sauver eux-mêmes, car ils voient « les brèches de la cité de David » et ils constatent qu’il y a de nombreuses brèches par lesquelles l’ennemi pourra entrer. Dans la panique, comme le représente la parabole des dix vierges, les folles commencent à chercher une protection, mais elles n’en ont aucune.

Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.

ಷೆಬ್ನನು ತನ್ನನ್ನು ರಕ್ಷಿಸುವದಕ್ಕಾಗಿ “ಅರಣ್ಯದ ಆಯುಧಶಾಲೆ” ಯ ಕಡೆ ನೋಡುವನು, ಆದರೆ ಅದು ಅತಿಯಾಗಿ ತಡವಾಗಿದೆ. ಅವನು ಯೆರೂಸಲೇಮಿನ ಮನೆಗಳನ್ನು ಎಣಿಸಿ, ಗೋಡೆಯನ್ನು ಬಲಪಡಿಸುವದಕ್ಕಾಗಿ ಅವುಗಳನ್ನು ಕೆಡವಲು ಆರಂಭಿಸುವನು, ಆದರೆ ಅದು ಅತಿಯಾಗಿ ತಡವಾಗಿದೆ. ಅವರು ಕೆಳಗಿನ ಕೊಳದಿಂದ ನೀರನ್ನು ಕೂಡಿಸಿ, ಹಳೆಯ ಕೊಳದ ನೀರಿನೊಂದಿಗೆ ಅದನ್ನು ಸಂಪರ್ಕಿಸಲು ಪ್ರಯತ್ನಿಸುವರು, ಆದರೆ ಅದು ಅತಿಯಾಗಿ ತಡವಾಗಿದೆ. ನೀರು ಪವಿತ್ರಾತ್ಮನ ಪ್ರಮುಖ ಸಂಕೇತವಾಗಿರುವುದರಿಂದ, ಅವರು ಎಣ್ಣೆಯನ್ನು ಪಡೆಯಲು ಆತುರದಿಂದ ಹುಡುಕುತ್ತಿರುವರೆಂದು ಇದು ಸೂಚಿಸುತ್ತದೆ, ಆದರೆ ಅದು ಅತಿಯಾಗಿ ತಡವಾಗಿದೆ. ತಮ್ಮ ಎಲ್ಲಾ ಪ್ರಯತ್ನಗಳಲ್ಲಿಯೂ ಅವರು ಆ ಕೊಳಗಳ ಸೃಷ್ಟಿಕರ್ತನನ್ನು ಮರೆತುಬಿಟ್ಟರು, ಮತ್ತು ಆತನೇ ಆ “ಕೊಳಗಳನ್ನು” ಬಹಳ ಹಿಂದೆಯೇ ಸತ್ಯದ ರೂಪದಲ್ಲಿ ಉಂಟುಮಾಡಿದನೆಂಬುದನ್ನೂ ಮರೆತುಬಿಟ್ಟರು. ಪುರಾತನ ಕಾಲಗಳಲ್ಲಿ ಆ ಸಂದೇಶವನ್ನು ಒದಗಿಸಿದವರು ಯುಗಯುಗಾಂತರಗಳ ಶಿಲೆಯೇ ಎಂಬುದನ್ನೂ ಅವರು ಮರೆತರು. ವಿಲಿಯಂ ಮಿಲ್ಲರ್ ಅವರ ಕಾರ್ಯದ ಮೂಲಕ ಸ್ಥಾಪಿಸಲ್ಪಟ್ಟ ಅಸ್ತಿವಾರಗಳಿಂದ ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟ ಹಳೆಯ ಮಾರ್ಗಗಳಲ್ಲಿ ನಡೆಯುವುದನ್ನು ಅವರು ಆರಿಸಲಿಲ್ಲ.

“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

“Ɔtamfo no rehwehwɛ kwan a ɔbɛfa so adan yɛn nuanom mmarima ne mmea adwene afi adwuma a ɛne sɛ wɔbɛsiesie ɔman bi a wobegyina pintinn wɔ nna a edi akyiri yi mu no so. N’akyerɛkyerɛ a ɛyɛ nnaadaa no ayɛ nea wɔde pɛ sɛ wɔde adwene fi asiane ne asɛde a bere yi de ba no so. Wobu hann a Kristo fi soro bae sɛ ɔde maa Yohane maa Ne nkurɔfo no sɛ hwee. Wɔkyerɛkyerɛ sɛ nsɛm a ɛrebɛba yɛn anim pɛɛ no nyɛ nea ɛho hia sɛ wɔde adwene soronko ma no. Wɔma nokware a efi soro bae no yɛ nea ahoɔden nni mu, na wowia Onyankopɔn nkurɔfo wɔn suahu a wɔanya kan no fi wɔn nsam, na wɔde nyansahu a ɛnyɛ nokware si ananmu.

“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

«Ainsi parle le Seigneur : Tenez-vous sur les chemins, regardez, et demandez quels sont les anciens sentiers, quelle est la bonne voie, et marchez-y.» Jérémie 6:16.

“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

«Никой да не се стреми да разкъсва основите на нашата вяра — основите, които бяха положени в началото на нашето дело чрез молитвено изучаване на Словото и чрез откровение. Върху тези основи ние градим през последните петдесет години. Хора могат да предполагат, че са открили нов път и че могат да положат по-здрава основа от онази, която вече е положена. Но това е голяма измама. Защото никой не може да положи друга основа освен тази, която е положена.»

“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

“Geçmişte birçok kimse yeni bir iman inşa etmeye, yeni ilkeler tesis etmeye girişmiştir. Fakat onların yapısı ne kadar süre ayakta kaldı? Çok geçmeden yıkıldı; çünkü Kaya’nın üzerine kurulmamıştı.

“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

«Пайравони нахустин магар набояд бо суханони одамон рӯ ба рӯ мешуданд? Магар онҳо набояд ба назарияҳои козиб гӯш медоданд ва сипас, баъд аз он ки ҳама чизро ба ҷо оварданд, устувор меистоданд ва мегуфтанд: “Зеро ҳеҷ кас наметавонад таҳкурсии дигаре бинад, ҷуз он ки ниҳода шудааст”? 1 Қӯринтиён 3:11.»

“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

« Ainsi donc, nous devons retenir fermement jusqu’à la fin le commencement de notre assurance. Des paroles de puissance ont été envoyées par Dieu et par Christ à ce peuple, les faisant sortir du monde, point par point, pour les amener dans la claire lumière de la vérité présente. Avec des lèvres touchées par un feu sacré, les serviteurs de Dieu ont proclamé le message. La parole divine a apposé son sceau sur l’authenticité de la vérité proclamée. » Testimonies, volume 8, 296, 297.

The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”

那一切事發生的「日子」，就是聖經中的那「日子」；以賽亞指出，那正是主萬軍之耶和華神所召人「哭泣、哀號、剃頭、披麻束腰」的日子。

And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.

Y el Señor habló a Moisés, diciendo: Además, el décimo día de este séptimo mes será día de expiación; tendréis santa convocación, y afligiréis vuestras almas, y ofreceréis ofrenda encendida al Señor. Y ninguna obra haréis en ese mismo día; porque es día de expiación, para hacer expiación por vosotros delante del Señor vuestro Dios. Porque toda persona que no se afligiere en ese mismo día será excluida de entre su pueblo. Y toda persona que hiciere obra alguna en ese mismo día, a esa persona destruiré de entre su pueblo. Ninguna obra haréis; estatuto perpetuo es por vuestras generaciones en todas vuestras moradas. Día de reposo será para vosotros, y afligiréis vuestras almas; a los nueve días del mes, al atardecer, de atardecer a atardecer, guardaréis vuestro día de reposo. Levítico 23:26–32.

The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”

Le jour illustré par Shebna et Éliakim, fils de Hilkija, est le Jour antitypique des Expiations, qui embrasse l’histoire de 1844 jusqu’à ce que Micaël se lève. Durant cette période, l’adventisme a été appelé à « affliger » son âme, ou, comme Ésaïe le représente, a été appelé « aux pleurs, au deuil, à la calvitie, et à se ceindre d’un sac ».

“In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?

“Mu 1844 Umutambyi Mukuru wacu yinjiye Ahera Cyane h’Ahera h’Ubuturo Bwera bwo mu ijuru, kugira ngo atangize umurimo w’urubanza rw’iperereza. Imanza z’abapfuye bakiranutsi zabaye zinyuzwa imbere y’Imana kugira ngo zisuzumwe. Igihe uwo murimo uzaba urangiye, urubanza ruzacirwa abazima. Mbega ukuntu ibi bihe bikomeye ari iby’igiciro, mbega ukuntu ari iby’ingenzi! Buri wese muri twe afite urubanza ruri kuburanishwa mu rukiko rwo mu ijuru. Twebwe ubwacu, umwe umwe, tuzacirwa urubanza dukurikije ibyo twakoze tukiri mu mubiri. Mu murimo w’icyitegererezo, igihe umurimo w’impongano wakorwaga n’umutambyi mukuru muri Ahera Cyane h’Ahera h’ubuturo bwera bwo ku isi, abantu basabwaga kwicisha bugufi imbere y’Imana no kwatura ibyaha byabo, kugira ngo bibabarirwe kandi bihanagurweho. Mbese hari ikiri munsi y’ibyo twasabwa muri uyu munsi w’impongano nyakuri, ubwo Kristo ari mu Buturo Bwera bwo hejuru adusabira ku bw’ubwoko Bwe, kandi icyemezo cya nyuma, kidashobora gusubirwamo, kigiye gufatirwa kuri buri rubanza?”

“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.

«Dans quelle condition sommes-nous en ce temps redoutable et solennel ? Hélas, quel orgueil prévaut dans l’Église, quelle hypocrisie, quelle tromperie, quel amour de la parure, de la frivolité et des amusements, quel désir de suprématie ! Tous ces péchés ont obscurci l’esprit, de sorte que les réalités éternelles n’ont pas été discernées. Ne sonderons-nous pas les Écritures, afin de savoir où nous en sommes dans l’histoire de ce monde ? Ne deviendrons-nous pas éclairés quant à l’œuvre qui s’accomplit pour nous en ce temps, et quant à la position que nous, pécheurs, devrions occuper tandis que cette œuvre d’expiation se poursuit ? Si nous avons quelque souci du salut de nos âmes, nous devons opérer un changement décisif. Nous devons chercher le Seigneur avec une repentance véritable ; nous devons, dans une profonde contrition d’âme, confesser nos péchés, afin qu’ils soient effacés. » Messages choisis, livre 1, 124, 125.

And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.

Et, en ce jour-là, le Seigneur, l’Éternel des armées, appelait aux pleurs, au deuil, à se raser la tête, et à se ceindre d’un sac. Et voici, il n’y a que joie et allégresse: on égorge des bœufs, on tue des brebis, on mange de la chair et l’on boit du vin: Mangeons et buvons, car demain nous mourrons. Ésaïe 22:12, 13.

The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).

Rabbigu wuxuu Shebna ugu yeedhay inuu naftiisa dhibo, laakiin isagu wuxuu doortay inuu cuno oo cabbo oo damaashaadka sii wado. Rabbigu wuxuu “ku muujiyey” “dhegihiisa” in dembiga Shebna aan la “kafaaraggudayn” doonin. Erayga loo tarjumay “la kafaaragguday” waa erayga ku jira Laawiyiintii ee loo adeegsado “kafaaraggud.” Dembigan Adventism-ka La’odikiya lama kafaaraggudayo. Haddaba Ishacyaah wuxuu bilaabayaa inuu ka hadlo xiriirka Shebna (Adventist-yada La’odikiya) iyo Eliyaaqiim oo ah wiilka Hilqiyaah (Adventist-yada Filadelfiya).

Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.

Шевна е „ковчежник“, както беше и Юда. А Товия, в дните на Неемия, живееше в Божието светилище, в една стая (съкровищница), където трябваше да се пазят приносите. Когато Неемия очисти храма, той изхвърли Товия и вещите му. И Шевна също трябва да бъде изхвърлен. И двамата илюстрират избълването на лаодикийския адвентизъм при неделния закон.

“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

“Awo nti a Ammonfo ne Moabfo yɛɛ atirimɔdensɛm ne nnaadaa tiaa Israel no, Onyankopɔn nam Mose so kaa ato hɔ sɛ wɔmfa wɔn nkɔka ne manfo asafo no ho da. Hwɛ Deuteronomium 23:3–6. Sɛ wɔrebu asɛm yi so a, ɔsɔfopanyin no yii afɔrebɔde a na wɔde asie Onyankopɔn fie no adan mu no fii hɔ, na ɔmaa baabi maa obi yi a ogyina hɔ ma abusua a wɔabara no. Wɔrentumi nkyerɛ animtiaabu kɛse biara mma Onyankopɔn sen sɛ wobɛma ɔtamfo yi a ɔyɛ Onyankopɔn ne ne nokware ho ɔtamfo saa adom yi.”

“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

«پس از بازگشت از پارس، نحمیا از این هتکِ حرمتِ جسورانه آگاه شد و بی‌درنگ برای بیرون راندن آن متجاوز اقدام کرد. او اعلام می‌کند: “این امر مرا سخت اندوهگین ساخت؛ از این‌رو تمامی اثاثِ خانهٔ طوبیا را از حجره بیرون افکندم. سپس فرمان دادم، و حجره‌ها را تطهیر کردند؛ و بار دیگر ظروفِ خانهٔ خدا را، همراه با هدیهٔ آردی و بخور، بدان‌جا بازآوردم.”»

“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.

“Non seulement le temple avait été profané, mais les offrandes avaient été détournées de leur usage légitime. Cela avait eu pour effet de décourager la libéralité du peuple. Il avait perdu son zèle et sa ferveur, et hésitait à payer ses dîmes. Les trésoreries de la maison du Seigneur étaient pauvrement pourvues; beaucoup de chantres et d’autres personnes employées au service du temple, ne recevant pas un soutien suffisant, avaient abandonné l’œuvre de Dieu pour aller travailler ailleurs.” Prophets and Kings, 670.

Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.

שֶׁבְנָא, יְהוּדָס וְטוֹבִיָּה מייצגים כולם את האדוונטיסטים הלאודיקיאנים באחרית הימים.

Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? 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 22:15–19.

Ainsi parle le Seigneur, l’Éternel des armées : Va, rends-toi auprès de cet intendant, auprès de Schebna, qui est préposé à la maison, et dis : Qu’as-tu ici, et qui as-tu ici, pour que tu te sois taillé ici un sépulcre, comme celui qui se taille un sépulcre en haut, et qui se creuse une demeure dans le roc ? Voici, l’Éternel va te jeter au loin avec une force irrésistible, et il t’enveloppera étroitement. Il te fera rouler, il te lancera comme une balle dans un vaste pays ; là tu mourras, et là seront les chars de ta gloire, ô honte de la maison de ton seigneur ! Je te chasserai de ton poste, et l’on t’arrachera de ta place. Ésaïe 22:15–19.

As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.

当北方王正逼近耶路撒冷时，必须记得，这一逼近乃是一个逐步推进的过程，而耶路撒冷的居民原已知道它将要来到。这正是《以赛亚书》第二十章所指明之事，那时亚述人的统帅他珥探在埃及征服了亚实突。他们知道将要发生什么，而舍伯那却把时间都花在为自己营造华美的坟墓上。考古学家发现了舍伯那的坟墓，并将墓门上所刻的文字取下；那文字现今收藏于大英博物馆。极其令人惊异的是，当舍伯那被撤去职分，由希勒家之子以利亚敬接替舍伯那的领导职位时，希勒家之子以利亚敬得了一枚御用印玺，可以用来在官方文书上加盖自己的名号。那枚印玺也被考古学家发现了，如今收藏在英国同一座博物馆中。舍伯那在那博物馆里，借着他的坟墓——死亡的记号——被陈列出来；而希勒家之子以利亚敬也在那博物馆里，借着生命之印的表征被陈列出来。

For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.

Ngokwala kukaShebna umyalezo wesilumkiso ongokumkani wasemntla, wagxothwa emlonyeni weNkosi, yaye igama eliguqulelwe ngokuthi “wagxothwa” kwisilonkiso seSityhilelo esibhekiswe eLawodikea lithetha eneneni ukugabha okuphuma ngamandla. NgoNehemiya wamkhupha uTobhiya nezinto zakhe, yaye ngoShebna waphoswa ngamandla, njengebhola, kwelasekude. UShebna umele ama-Adventist aseLawodikea awugatyayo umyalezo wesiprofeto owatyhilwa ngowe-1989, aze alungiselele ingcwaba—uphawu lwerhamncwa; kanti uEliyakim unyana kaHilekiya umele ubu-Adventist baseFiladelfiya obamkelayo itywina likaThixo.

And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.

A oho sɛ da no mu no, mɛfrɛ me somfo Eliakim a ɔyɛ Hilkiah ba no. Na mede w’atade no bɛhyɛ no, na mede w’abɔso bɛhyɛ no den, na mede w’aban so tumi bɛhyɛ ne nsa; na ɔbɛyɛ agya ama Yerusalemfo ne Yuda fie. Yesaia 22:20, 21.

At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.

À l’instauration de la loi du dimanche, le froment et l’ivraie de l’adventisme sont séparés, et la direction de l’Église triomphante est confiée à Éliakim, fils de Hilkija ; alors le Seigneur élève Son Église comme une bannière, tandis que le message du troisième ange enfle jusqu’à devenir un grand cri. J’ai peut-être été trop redondant en incluant l’expression « le fils de Hilkija », alors que je pourrais simplement dire Éliakim. Mais, ensemble, le père et son enfant sont un symbole du message d’Élie avant les sept dernières plaies. Le message d’Élie emploie le symbolisme des pères et des enfants pour représenter le premier (le père) et le dernier (le fils). Cette relation prophétique contribue aux énigmes finales du chapitre vingt-deux. La promesse faite à Éliakim, fils de Hilkija, est que le Seigneur mettrait sur son épaule la clef de la maison de David.

The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.

«La maison de David» est le message du père et du fils auquel Jésus a fait référence dans sa dernière conversation avec les Juifs rebelles. C’est aussi là qu’Il clôt le livre de l’Apocalypse. La maison de David possédait une clé qui, si rien d’autre n’est employé le 22 octobre 1844, est déterminante, car le seul endroit dans les Écritures où il est fait mention de cette clé se trouve dans le message adressé à l’Église de Philadelphie.

And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

Na funguo ya nyumba ya Daudi nitaiweka begani mwake; naye atafungua, wala hapana atakayefunga; naye atafunga, wala hapana atakayefungua. Isaya 22:22.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.

Na ka mūh e fesili e, ko e tahaʻāngi ʻo e siasi ʻi Filatelifia, tohi; ʻOku pehē ʻe he Tokotaha Māʻoniʻoni, ʻa ia ʻoku moʻoni, ʻa ia ʻoku ne maʻu ʻa e kī ʻo Tēvita, ʻa ia ʻoku ne fakaava, pea ʻoku ʻikai ha taha ʻe malava ke tāpuni; pea ʻoku ne tāpuni, pea ʻoku ʻikai ha taha ʻe malava ke fakaava; ʻOku ou ʻiloʻi hoʻo ngaahi ngāue: vakai, kuo u tuku ʻi ho ʻao ha matapā kuo fakaava, pea ʻoku ʻikai ha taha ʻe malava ke tāpuni ia: he ʻoku siʻi pē ho mālohi, ka kuo ke tauhi ʻa ʻeku folofola, pea ʻoku ʻikai teʻeki ke ke fakafisingaʻi hoku huafa. Vakai, te u ngaohi ʻa kinautolu ʻoku nō ki he sinakoke ʻa Sētane, ʻa kinautolu ʻoku nau pehē ko e kakai Siu kinautolu, ka ʻoku ʻikai, kae loi; vakai, te u ngaohi kinautolu ke nau haʻu ʻo punou ʻi ho vaʻe, pea ke nau ʻilo kuo ou ʻofa ʻiate koe. Koeʻuhi kuo ke tauhi ʻa e folofola ʻo ʻeku kātaki, ko ia ai te u tauhi foki koe mei he houa ʻo e ʻahiʻahi, ʻa ia ʻe hoko mai ki māmani kotoa pē, ke ʻahiʻahiʻi ʻa kinautolu ʻoku nofo ʻi māmani. Vakai, ʻoku ou haʻu vave: puke maʻu ʻa ia ʻoku ke maʻu, telia naʻa toʻo ʻe ha taha ho pale. Ko ia ʻe ikuna, te u ngaohi ia ko e pou ʻi he faletapu ʻo hoku ʻOtua, pea ʻe ʻikai te ne toe ʻalu ki tuʻa: pea te u tohiʻi kiate ia ʻa e huafa ʻo hoku ʻOtua, mo e huafa ʻo e kolo ʻo hoku ʻOtua, ʻa ia ko Selusalema Foʻou, ʻa ia ʻoku hifo mei he langi mei hoku ʻOtua: pea te u tohiʻi kiate ia hoku huafa foʻou. Ko ia ʻoku ne maʻu ha telinga, tuku ke ne fanongo ki he meʻa ʻoku folofola ʻaki ʻe he Laumālie ki he ngaahi siasi. Fakahā 3:7–12.

Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.

Eliakim représente un Philadelphien au temps du mouvement millérite qui ouvre le lieu très saint le 22 octobre 1844. Je sais que c’était le Christ, notre souverain sacrificateur, qui a ouvert cette porte dispensationnelle, mais le Christ a mis la clef sur l’épaule d’Eliakim, fils de Hilkija, et déclare que « il ouvrira ». Nous sommes parvenus au point que j’ai signalé au début de cet article.

There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.

Na kitabu cha Isaya, neno “mzigo” linapatikana mara kumi na nane; lakini mara saba kati ya hizo linawakilisha kitu kinachobebwa begani, na mara kumi na moja linawakilisha unabii wa hukumu. Katika moja ya hizo mara kumi na nane, neno lile linalomaanisha unabii wa hukumu pia kwa wakati uleule limetumiwa kuwakilisha mzigo unaobebwa begani.

The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.

La historia del valle de la visión trata de un mensaje de condenación que crea dos clases de adoradores en Jerusalén. El mensaje profético que identificó la apertura del juicio fue presentado por el Padre Miller, y es el mensaje del primer ángel que concluyó cuando la puerta del lugar santo fue cerrada y el Lugar Santísimo fue abierto el 22 de octubre de 1844. La “carga” que fue puesta sobre el hombro de William Miller, la cual fue comisionado a llevar al mundo, fue el mensaje del primer ángel, una profecía de condenación que terminó el 22 de octubre de 1844 con la llegada del mensaje del tercer ángel.

The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”

“Chiavi nke ụlọ Devid ka M ga-edowe n’ubu ya,” ma ọ na-asị, “N’ụbọchị ahụ,” “a ga-ewepụ ntu ahụ a kpọgidere n’ebe siri ike, a ga-ebipụ ya, ọ ga-adakwa; ibu ahụ nke dịkwasịrị ya ga-ebipụkwa.”

The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!

Le mot traduit ici par « fardeau » est le terme qui désigne une prophétie de malheur, mais cette prophétie de malheur n’est pas le mot hébreu qu’Ésaïe emploie pour représenter quelque chose que l’on porte sur l’épaule. En tant que terme désignant une prophétie de malheur, il signifie qu’Éliakim, fils de Hilkija, aurait la clé de David placée sur son épaule, et que le fardeau qui repose sur son épaule est une prophétie de malheur. C’est un jeu de mots profond !

Sister White says this about a key that is attached to the Bible.

Tandrefana White dia milaza izao momba ny lakile iray izay mifamatotra amin’ny Baiboly.

“Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.

« Rattachée à la Parole de Dieu, il existe une clé qui ouvre le précieux coffret, pour notre satisfaction et notre joie. Je me sens reconnaissante pour chaque rayon de lumière. À l’avenir, des expériences qui nous sont maintenant très mystérieuses seront expliquées. Certaines expériences, il se peut que nous ne les comprenions jamais pleinement jusqu’à ce que ce mortel revête l’immortalité. » Manuscript Releases, volume 17, 261.

Miller’s opening remarks about his dream says this.

Ɔbɛsɛmmɔne a Miller kae wɔ ne daeɛ no ho no ka sɛ eyi.

“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.

“Mi somniis, ke Deu, per nevidata mano, sendis al me artefice laboris casketo ĉirkaŭ dek colojn longa kaj ses colojn larĝa kaj profunda, farita el ebono kun perloj lerte inkrustitaj. Al la kasketo estis alfiksita ŝlosilo. Mi tuj prenis la ŝlosilon kaj malfermis la kasketon; tiam, je mia miro kaj surprizo, mi trovis ĝin plenigita per ĉiuspecaj kaj ĉiugrandaj juveloj, diamantoj, multekostaj ŝtonoj, kaj oraj kaj arĝentaj moneroj de ĉia grandeco kaj valoro, bele aranĝitaj en siaj apartaj lokoj en la kasketo; kaj tiel aranĝitaj ili reflektis lumon kaj gloron, al kiuj egalis nur la suno.” Early Writings, 81.

In James White’s footnotes of the dream, he says this of the key.

Në shënimet në fund të faqes të ëndrrës nga James White, ai thotë këtë për çelësin.

The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.

“Ang ‘nakadugtong na susi’ ang siyang paraan niya ng pagpapaliwanag sa makahulang Salita—paghahambing ng kasulatan sa kasulatan—ang Biblia, na siya ring sariling tagapagpaliwanag nito. Sa pamamagitan ng susing ito ay binuksan ni Kapatid na Miller ang ‘kabaong,’ o ang dakilang katotohanan ng pagparito sa sanlibutan.” James White.

James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.

James White ha fatto un commento su questo sogno e, così facendo, ne ha scritto un’introduzione. È di somma importanza riconoscere che Miller ebbe il suo sogno e lo pubblicò nel 1847, almeno due anni dopo la Grande Delusione, quando gli Avventisti Milleriti, un tempo uniti, si erano dispersi. Miller era separato dal movimento, e il “piccolo gregge” che era stato “disperso qua e là” soffriva ancora a motivo della delusione. Il sogno di Miller parlava a quella situazione, e James White lo commentò, mentre Ellen White vi fece riferimento in termini assolutamente positivi. James White scrisse un’introduzione al suo sogno, incluse il suo sogno e poi aggiunse alcune note a piè di pagina. La sua introduzione, il sogno e le note a piè di pagina si troveranno alla fine di questo articolo per coloro che necessitano di accedere a queste informazioni.

Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.

Ésaïe vingt-deux est une illustration du commencement et de la fin de l’adventisme. Dans ces deux périodes historiques, il y eut et il y aura une séparation, qui se produisit le 22 octobre 1844, puis de nouveau au moment de la loi du dimanche. La séparation, dans l’un et l’autre cas, au commencement comme à la fin, est un accomplissement de la parabole des dix vierges. Sœur White nous apprend que les vierges folles sont des Laodicéens. Shebna représente les adventistes laodicéens au commencement et à la fin de l’adventisme. Éliakim, fils de Hilkija, représente les adventistes philadelphiens.

But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”

Laakiin Hilqiyaah wuxuu sidoo kale matalaa aabbaha Adventism-ka, waayo “isagu wuxuu aabbe u ahaan doonaa dadka Yeruusaalem deggan iyo reer Yahuudah.” William Miller si xushmad leh ayaa loogu yeedhi jiray “Aabbe Miller.” Miller waxaa garabkiisa la saaray “furihii Daa’uud,” kaas oo matalaya habkiisii uu Qorniinka u daraaseyn jiray, “xarriiqba xarriiq dusheed.”

The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.

Bokosi yango ezalaki Biblia, mpe asalelaki “fungola ya Davidi” oyo ezalaki komonisa mibeko ya kolimbola esakweli oyo asalelaki mpo na kofungola solo ya anzelu ya liboso. Mibeko yango, (fungola ya Davidi) mpe esakweli na ye ya etumbu (mokumba) oyo esosolamaki na nzela ya fungola ya Davidi, eteyamaki “lokola nsɔngɛ na esika ya makasi” kati na esika mosantu. “Nsɔngɛ” yango ezalaki mokolo ya 22 Octobre 1844. Liloba “nsɔngɛ” elingi koloba epinɛ, nsɔngɛ to likonzi, oyo ezali komonisa elembo ya nzela. “Mokumba,” to esakweli ya etumbu oyo eteyamaki na nsɔngɛ yango, ezalaki nsango ya anzelu ya liboso, mpe nsango yango esukaki na mokolo ya 22 Octobre 1844, tango esakweli ya etumbu ekokisamaki mpe elongolamaki, ekatamaki mpe ekweyaki. Elongolamaki mpo ete nsango ya esakweli ya etumbu ekómaki likambo ya eleko eleki, mpe na nsima nsɔngɛ yango esengelaki koningisama kino na Esika Eleki Bosantu, epai mokumba mosusu ya etumbu elingaki koteyama likoló na yango.

Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.

Lee la ntlhotlheletso la timelo la Miller, le neng le tlhaloganngwa ka melao ya boperofeti e e tshwantshediwang e le “senotlelo sa ga Dafide,” le ne le tla baya sepekere mo lefelong le le boitshepo se se neng se tla tshwara kgalalelo yotlhe ya ntlo ya ga rraagwe. Lefoko “kgalalelo” mo temaneng eo le raya bokete. Se se tshwarang bokete jwa ntlo ke motheo wa ntlo eo. Tiro ya ga Miller ya motheo e tshwara bokete jwa lesedi lotlhe lo lo okeditsweng lwa molaetsa wa moengele wa boraro lo lo tshwantshediwang ke “losika le dikumo.” E tshwara bokete jwa dijana tsotlhe tse di farologaneng tsa tempele. Mme motheo o ne wa bewa gore go agiwe tempele ya go baya setulo sa bogosi se se galalelang.

Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.

Éliakim, fils de Hilkija, représente l’Église de Philadelphie. Éliakim signifie le Dieu qui élève, car Éliakim, le père de Jérusalem, représente William Miller, dont Dieu s’est servi pour relever les fondements du peuple de l’alliance choisi par Dieu. Il est le fils de Hilkija, nom dérivé de deux mots, dont le second désigne Dieu et le premier signifie « douceur », comme dans la douceur de la parole. Hilkija représente la Parole ou la voix de Dieu, et son fils représente le relèvement du temple.

At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.

À la fin de l’adventisme, il doit y avoir une prophétie de malheur, et cette prophétie est le troisième ange d’Apocalypse quatorze. Il doit y avoir, à la fin, une clef qui a été préfigurée par la clef de Miller. La « clef » de notre époque est fondée sur la répétition de l’histoire, et spécialement sur la règle de la première mention, qui inclut, ou est, le principe représenté par le Christ Lui-même comme l’Alpha et l’Oméga. Il doit y avoir un fils de Miller. Miller donc, en tant que père, devient Hilkija, la Parole de l’Éternel, et le fils de Miller est Éliakim, signifiant le Dieu du relèvement. Le père Miller a relevé le temple, et le fils de Miller identifie le moment où Laodicée et Philadelphie sont séparées et où les Philadelphiens sont suscités comme une bannière. Il doit y avoir un clou qui soit enfoncé solidement, mais non dans le lieu saint comme dans l’histoire de Miller, mais dans le lieu très saint. Ce clou et le fardeau qui y est suspendu seront retranchés à la fin du message du troisième ange, comme ils l’ont été à la fin du message du premier ange. Lorsque Micaël se lèvera et que le temps de grâce de l’humanité prendra fin, la prophétie de malheur sera au passé, ôtée, retranchée et tombée.

The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.

La séparation, ou la dispersion, après le passage du temps en 1844, se répétera lors de la loi du dimanche. Ésaïe vingt-deux est une illustration des circonstances qui conduisent à la séparation des Adventistes laodicéens d’avec les Adventistes philadelphiens, séparation qui se produit lors de la crise de la loi du dimanche.

And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.

Na andelala wa kereke ya Laodikea o tsala o re: Se Amen, paki e e boikanyo le boammaaruri, tshimologo ya tlholego ya Modimo, se bua jaana: Ke itse ditiro tsa gago, gore ga o tsididi le fa e le mogote: nka bo ke ne ke rata gore o bo o le tsididi kgotsa mogote. Jalo he, ka gonne o bothitho, mme ga o tsididi le fa e le mogote, ke tla go kgwela mo molomong wa me. Ka gonne o a re, Ke humile, mme ke humile ka dithoto, gape ga ke tlhoke sepe; mme ga o itse gore o tlhomolang pelo, o hutsafatsa, o humanegile, o foufetse, e bile o sengwefetse: ke go gakolola go reka mo go nna gouta e e lekilweng mo molelong, gore o tle o hume; le diaparo tse ditshweu, gore o tle o apare, mme ditlhong tsa bosenang diaparo jwa gago di se ka tsa bonala; o bo o tlotse matlho a gago ka setlolo sa matlho, gore o tle o bone. Botlhe ba ke ba ratang ke a ba kgalemela, ke ba laeletsa ka kotlhao: jalo he tlhoafala, mme o ikwatlhaye. Bona, ke eme fa mojakong, mme ke a kokota: fa mongwe a utlwa lentswe la me, a bo a bula mojako, ke tla tsena mo go ene, mme ke tla ja nae, le ene a je le nna. Yo o fenyang ke tla mo naya go nna fa fatshe le nna mo teroneng ya me, fela jaaka le nna ke fentse, mme ke ntse fa fatshe le Rre mo teroneng ya gagwe. Yo o nang le tsebe, a a utlwe se Mowa o se rayang dikereke. Tshenolo 3:7–22.

After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.

Baada ya utangulizi wa ndoto hiyo, James White kisha anajumuisha ndoto hiyo pamoja na maelezo ya chini ya ukurasa. Sina tatizo lolote na matumizi ya James White ya ndoto ya Miller, licha ya ukweli kwamba tumekuwa tukichapisha mara nyingi tafsiri ya ndoto yake ambayo inatofautiana kwa kiasi fulani na ile ya James White. Mtazamo wa msingi wa James White unaotofautiana na yale ambayo tumeyachapisha ni kwamba yeye anaweka “vito vya thamani” katika muktadha wa watu wa Mungu, nasi tunaelewa kwamba vito hivyo ni kweli za kinabii. Hakuna mkanganyiko wowote, kwa maana mtu huakisi kile anachoamini, na kutawanyika kwa vito baada ya Kukatishwa Tamaa Kukuu kunawakilisha kutawanyika kwa watu wa Mungu KABLA ya sheria ya Jumapili. Lakini jambo hili ni kwa ajili ya uchunguzi wa wakati ujao.

James White’s introduction to William Miller’s Dream

Introduction de James White au rêve de William Miller

“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

「以下の夢は、二年以上前に『Advent Herald』に掲載されたものである。そのとき私は、それが私たちの過去の再臨運動の経験を明確に示しており、また神がこの夢を、散らされた群れの益のためにお与えになったことを悟った。

“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

«Entre os sinais da proximidade do grande e terrível dia do Senhor, Deus colocou os sonhos. Ver Joel 2:28–31; Atos 2:17–20. Os sonhos podem vir de três maneiras: primeiro, “da multidão de ocupações”. Ver Eclesiastes 5:3. Segundo, os que estão sob o espírito imundo e o engano de Satanás podem ter sonhos por sua influência. Ver Deuteronômio 8:1–5; Jeremias 23:25–28; 27:9; 29:8; Zacarias 10:2; Judas 8. E, em terceiro lugar, Deus sempre ensinou, e ainda ensina, o seu povo, em maior ou menor medida, por meio de sonhos, os quais vêm pela atuação dos anjos e do Espírito Santo. Aqueles que permanecem na clara luz da verdade saberão quando Deus lhes der um sonho; e tais não serão enganados nem desviados por sonhos falsos.

“And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.

“Et il dit : Écoutez maintenant mes paroles ; s’il y a parmi vous un prophète, moi, l’Éternel, je me ferai connaître à lui dans une vision, et je lui parlerai dans un songe. Nombres 12:5.

“Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.

“Yakobo ati, ‘Malaika wa Bwana alisema nami katika ndoto.’ Mwanzo 31:2. ‘Naye Mungu akamjia Labani, Mshami, katika ndoto usiku.’ Mwanzo 31:24. Soma ndoto za Yusufu, katika Mwanzo 37:5–9, kisha usome simulizi la kuvutia la kutimizwa kwake huko Misri.”

“In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

“En Gabaón apareció Jehová a Salomón en sueños de noche.” 1 Reyes 3:5. La grande e importante imagen del capítulo segundo de Daniel fue dada también en un sueño, así como las cuatro bestias, etc., del capítulo séptimo. Cuando Herodes procuró destruir al Salvador niño, José fue advertido en sueños que huyese a Egipto. Mateo 2:13.

“And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.

“Na kutatokea katika siku za mwisho, asema Mungu, nitamimina Roho wangu juu ya wote wenye mwili; na wana wenu na binti zenu watatabiri, na vijana wenu wataona maono, na wazee wenu wataota ndoto. Matendo 2:17.

“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

“Ne kado ya unabii, kwa njia ya ndoto na maono, hapa ni tunda la Roho Mtakatifu, na katika siku za mwisho itadhihirishwa kwa kiwango cha kutosha hata iwe ishara. Ni mojawapo ya karama za kanisa la injili.”

“And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.

«Եւ նա ոմանց տուաւ առաքեալներ, ոմանց՝ ՄԱՐԳԱՐԷՆԵՐ, ոմանց՝ աւետարանիչներ, ոմանց՝ հովիւներ եւ վարդապետներ. սրբերի կատարելագործման համար, ծառայութեան գործի համար, Քրիստոսի մարմնի շինութեան համար»։ Եփեսացիս 4:11, 12.

“And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.

« Et Dieu a établi dans l’Église premièrement des apôtres, secondement des PROPHÈTES, etc. 1 Corinthiens 7:28. »

“Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

“Ne méprisez pas les PROPHÉTIES. 1 Thessaloniciens 5:20. Voir aussi Actes 13:1; 21:9; Romains 12:6; 1 Corinthiens 14:1, 24, 39. Les prophètes ou les prophéties sont pour l’édification de l’Église du Christ; et il n’existe aucune preuve que l’on puisse tirer de la parole de Dieu qu’ils devaient cesser avant que les évangélistes, les pasteurs et les docteurs ne cessent. Mais, dit l’objecteur: ‘Il y a eu tant de fausses visions et de faux rêves que je ne puis avoir confiance en rien de semblable.’ Il est vrai que Satan a sa contrefaçon. Il a toujours eu de faux prophètes, et assurément nous pouvons nous y attendre maintenant, en cette dernière heure de sa séduction et de son triomphe. Ceux qui rejettent de telles révélations spéciales parce que la contrefaçon existe peuvent, avec une égale logique, aller un peu plus loin et nier que Dieu se soit jamais révélé à l’homme par un songe ou une vision, car la contrefaçon a toujours existé.”

“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

“Rêv ak vizyon se mwayen pa ki Bondye revele tèt li bay lèzòm. Se pa mwayen sa a li te pale ak pwofèt yo; li mete don pwofesi a pami don legliz levanjil la, epi li klase rèv ak vizyon ansanm ak lòt siy ‘DÈNYE JOU YO.’ Amèn.

“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.

« Mon but, dans les remarques ci-dessus, a été d’écarter les objections d’une manière scripturaire et de préparer l’esprit du lecteur à ce qui suit. » James White, Brother Miller’s Dream, 1–3.

William Miller’s Second Dream

Rêve de William Miller a búa abụọ

“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

“Mi sonĝis, ke Dio, per nevidebla mano, sendis al mi kurioze prilaboritan skatoleton, proksimume dek colojn longan kaj ses colojn larĝan kaj altan, faritan el ebono kaj perloj, kurioze inkrustitajn. Al la skatoleto estis alligita ŝlosilo. Mi tuj prenis la ŝlosilon kaj malfermis la skatoleton, kiam, je mia miro kaj surprizo, mi trovis ĝin plenigita per ĉiaspecaj kaj ĉiugrandaj juveloj, diamantoj, altvaloraj ŝtonoj, kaj oraj kaj arĝentaj moneroj de ĉiu dimensio kaj valoro, bele aranĝitaj en siaj respektivaj lokoj en la skatoleto; kaj tiel aranĝitaj ili reflektis lumon kaj gloron, egalatajn nur de la suno.”

“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

Je pensai qu’il n’était pas de mon devoir de jouir seul de cette merveilleuse vue, bien que mon cœur fût transporté de joie devant l’éclat, la beauté et la valeur de son contenu. Je le plaçai donc sur une table au centre de ma chambre et fis annoncer que tous ceux qui en auraient le désir pourraient venir contempler le spectacle le plus glorieux et le plus resplendissant qu’un homme ait jamais vu en cette vie.

“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

“জনসাধারণ আসিতে আরম্ভ করিল, প্রথমে সংখ্যায় অল্প, কিন্তু ক্রমে এক ভিড়ে পরিণত হইল। তাহারা যখন প্রথমে কাস্কেটের ভিতরে দৃষ্টিপাত করিত, তখন বিস্মিত হইত এবং আনন্দে উচ্চস্বরে উল্লাস করিত। কিন্তু দর্শকবৃন্দ বৃদ্ধি পাইলে, সকলেই রত্নগুলিকে নাড়াচাড়া করিতে আরম্ভ করিল, সেগুলিকে কাস্কেট হইতে বাহির করিয়া টেবিলের উপর ছড়াইয়া দিতে লাগিল। তখন আমি ভাবিতে আরম্ভ করিলাম যে, মালিক পুনরায় আমার হাত হইতে কাস্কেট ও রত্নগুলি দাবি করিবেন; আর যদি আমি ইহাদের ছড়াইয়া পড়িতে দিই, তবে আর কখনও পূর্বের ন্যায় সেগুলিকে কাস্কেটের মধ্যে আপন আপন স্থানে স্থাপন করিতে পারিব না; এবং অনুভব করিলাম যে, এই জবাবদিহিতার সম্মুখীন হইতে আমি কখনও সক্ষম হইব না, কারণ তাহা হইবে অতিশয় গুরুতর। তখন আমি লোকদের নিকট মিনতি করিতে আরম্ভ করিলাম, যেন তাহারা ইহাদের স্পর্শ না করে, কিংবা কাস্কেট হইতে বাহির না করে; কিন্তু আমি যতই মিনতি করিলাম, তাহারা ততই অধিক ছড়াইয়া দিল; এবং এখন তাহাদের এমন মনে হইল যে, তাহারা সেগুলিকে সমস্ত কক্ষ জুড়ে, মেঝের উপর এবং কক্ষের প্রত্যেক আসবাবের উপর ছড়াইয়া দিতেছে।

“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

“我随后看见，他们在那些真正的宝石和钱币中间，撒下了无数假宝石和伪币。我因他们卑劣的行径和忘恩负义而大为愤慨，便为此责备并斥责他们；可是，我越责备，他们就越把那些假宝石和伪币掺杂在真的宝石和钱币之中。

“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

«Puis je fus profondément irritée dans mon âme physique et me mis à user de force physique pour les chasser de la pièce; mais tandis que j’en poussais un dehors, trois autres entraient et apportaient de la saleté, des copeaux, du sable et toute sorte d’ordures, jusqu’à ce qu’ils eussent couvert chacun des véritables joyaux, diamants et pièces de monnaie, qui furent tous soustraits à la vue. Ils mirent aussi en pièces mon coffret et le dispersèrent parmi les ordures. Je pensai que nul homme ne prenait garde à ma douleur ni à ma colère. Je devins entièrement découragée et abattue, et je m’assis et pleurai. »

“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

「このようにして、私が自らの大いなる喪失と責責のゆえに泣き悲しんでいたとき、私は神を思い起こし、神が私に助けを遣わしてくださるよう切に祈った。すると直ちに扉が開き、一人の人が部屋に入って来た。そのとき人々は皆そこを立ち去った。彼は手に塵払いの刷毛を持っており、窓を開け、部屋から塵やごみを払い始めた。』

“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

আমি তাঁকে নিবৃত্ত থাকতে মিনতি করেছিলাম, কারণ ধ্বংসাবশেষের মধ্যে কিছু মূল্যবান রত্ন ছড়িয়ে-ছিটিয়ে ছিল।

“He told me to ‘fear not,’ for he would ‘take care of them.’

„Mně řekl: ‚Neboj se,‘ neboť on se o ně ‚postará.‘“

“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

« Puis, tandis qu’il balayait la poussière et les détritus, les faux joyaux et la fausse monnaie s’élevèrent tous et sortirent par la fenêtre comme un nuage, et le vent les emporta. Dans l’agitation, je fermai les yeux un instant ; lorsque je les rouvris, les détritus avaient tous disparu. Les joyaux précieux, les diamants, les pièces d’or et d’argent, gisaient épars en abondance dans toute la pièce. »

“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

“Akabva aisa patebura bhokisi, rakanga rakakura zvikuru uye rwakaisvonaka kupfuura rwokutanga, ndokuzounganidza matombo anokosha, mangoda, nemari yacho, nemaoko azere, akazvikandira mubhokisi iroro, kusvikira pasina kana chimwe chasara, kunyange hazvo mamwe emangoda acho akanga asina kukura kupfuura muromo wetsono.

“He then called upon me to ‘come and see.’

“On yei yo accen mo se, ‘bra na hu.’”

“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

„Ndzi langutile endzeni ka bokisi rero, kambe mahlo ya mina ma didekile hi leswi ndzi swi voneke. A ma voninga hi ku phalala ka ku vangama loku a ku tlula ka khale ka wona hi ka khume. Ndzi ehlekete leswaku a ma khurusiwile esaveni hi milenge ya vanhu volavo vo homboloka lava a va ma hangalasile kutani va ma kandziyela entshurini. A ma hleriwe hi ku tshembeka lokunene endzeni ka bokisi, yin’wana ni yin’wana exivandleni xa yona, ku nga ri na vumbhoni byihi na byihi bya ku vaviseka loku vonakaka ka munhu loyi a ma hoxeke kona. Ndzi huwelele hi ntsako lowukulu, kutani ku huwelela koloko ku ndzi pfuxile.“ Early Writings, 81–83.

James White’s Footnotes

James White nɔt a tɔ ase nsɛm

“The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

«Le “coffret” représente les grandes vérités de la Bible relatives au second avènement de notre Seigneur Jésus-Christ, qui furent confiées au frère Miller pour être publiées au monde.»

“The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

“‘Funguo iliyounganishwa’ ilikuwa namna yake ya kufasiri Neno la unabii—akilinganisha andiko na andiko—Biblia ikiwa mfasiri wake yenyewe. Kwa funguo hii Ndugu Miller alifungua ‘sanduku,’ yaani, ule ukweli mkuu wa ujio kwa ulimwengu.

“‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

«“Les gens commencèrent à affluer, d’abord peu nombreux, puis en nombre croissant jusqu’à former une foule.” Lorsque la doctrine de l’avènement fut d’abord prêchée par le frère Miller, et par quelques très rares autres, elle produisit peu d’effet, et fort peu furent réveillés par elle ; mais de 1840 à 1844, partout où elle fut prêchée, toute la communauté fut mise en émoi.»

“The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

ផ្កាយពេជ្រ «គ្រឿងអលង្ការ ពេជ្រ ជាដើម» ដែលមាន «គ្រប់ប្រភេទ និងគ្រប់ទំហំ» ហើយ «បានរៀបចំយ៉ាងស្រស់ស្អាតនៅតាមកន្លែងនីមួយៗរបស់វានៅក្នុងប្រអប់» នោះ តំណាងឲ្យកូនចៅរបស់ព្រះ [Malachi 3:17,] មកពីគ្រប់ក្រុមជំនុំ ហើយមកពីស្ទើរតែគ្រប់ថ្នាក់ និងគ្រប់ស្ថានភាពនៃជីវិត ដែលបានទទួលសេចក្តីជំនឿអំពីការយាងមកវិញ ហើយត្រូវបានឃើញថាបានឈរយ៉ាងក្លាហាននៅក្នុងតំណែងនីមួយៗរបស់ខ្លួន ក្នុងបុព្វហេតុបរិសុទ្ធនៃសេចក្តីពិត។ ខណៈដែលពួកគេចលនា ក្នុងរបៀបរៀបរយនេះ ម្នាក់ៗយកចិត្តទុកដាក់ចំពោះកាតព្វកិច្ចរបស់ខ្លួន ហើយដើរដោយទន់ភ្លន់នៅចំពោះព្រះ «ពួកគេបានបញ្ចេញពន្លឺ និងសិរីរុងរឿង» ទៅកាន់លោកិយ ដែលមានតែពួកជំនុំនៅក្នុងសម័យពួកសាវកប៉ុណ្ណោះដែលអាចប្រៀបស្មើបាន។ សារ [Revelation 14:6, 7] បានចេញទៅ ដូចជានៅលើស្លាបខ្យល់ ហើយការអញ្ជើញ «ចូរមក ដ្បិតរបស់ទាំងអស់បានត្រៀមរួចហើយ» [Luke 14:17.] បានសាយភាយទៅដោយអំណាច និងដោយប្រសិទ្ធិភាព។

“When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.

«Lê dema ku milyaketê difirî [Vekolîn 14:6, 7.] cara yekem dest bi mizgînkirina mizgîniya herdemî kir, “Ji Xwedê bitirsin, û rûmetê bidin wî; çimkî saeta dadweriya wî hatîye,” gelek kes bi dîtina hatina Îsa û vegerandinê bi kêfxweşî qîriyan; ewên ku paşê li dijî wê rawestan, pêkenîn kirin û rastiya ku demek biçûk berê wan bi kêfxweşî tijî kiribû kirin pêkenok. Wan cevheran aciz kirin û belav kirin. Ev me dibe payîza sala 1844-an, dema ku dema belavbûnê dest pê kir. Vê yekê baş bibînin: ew bûn yên ku carekê “bi kêfxweşî qîriyan” ku cevheran aciz kirin û belav kirin. Û ji sala 1844-an vir ve, tu kes wek wan ku carekê rastî wa‘z kirin û bi wê kêfxweş bûn, lê paşê xebata Xwedê û pêkanîna pêxemberiyê di ezmûna me ya derbasbûyî ya hatina Mesîh de înkar kirin, qet bi bandortir neyîn ku pezivan belav bikin û wan ji rê derxin.»

“Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’

« Le témoignage du frère Miller, durant plusieurs mois après le cri de minuit, au septième mois de 1844, fut que la porte était fermée, et que le mouvement adventiste était un accomplissement de la prophétie, et que nous avions eu raison de prêcher le temps. Il exhorta alors ses frères, par l’entremise de l’Advent Herald, à tenir ferme, à être patients, et à ne pas murmurer les uns contre les autres ; et Dieu les justifierait bientôt d’avoir prêché le temps. C’est ainsi qu’il plaida pour les joyaux, tandis qu’il sentait sa « responsabilité » à leur égard, et qu’« elle serait immense ». »

“The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.

« Les “bijoux factices et la fausse monnaie” qui étaient dispersés parmi les authentiques représentent clairement de faux convertis, ou des “enfants étrangers” [Osée 5:7], depuis que la porte a été fermée en 1844. »

“The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.

“ទីមឈើទីពីរ ដែល ‘ធំជាង និងស្រស់ស្អាតជាងទីមុនជាច្រើន’ ដែលក្នុងនោះ ‘គ្រឿងអលង្ការ,’ ‘ពេជ្រ,’ និង ‘កាក់ប្រាក់’ ដែលបានខ្ចាត់ខ្ចាយ ត្រូវបានប្រមូលផ្តុំឡើង វាតំណាងឲ្យវាលទូលំទូលាយនៃសេចក្ដីពិតបច្ចុប្បន្នដ៏រស់ ដែលក្នុងនោះហ្វូងចៀមដែលបានខ្ចាត់ខ្ចាយ នឹងត្រូវបានប្រមូលផ្តុំឡើង គឺ 144,000 ទាំងអស់សុទ្ធតែមានត្រារបស់ព្រះដ៏មានព្រះជន្មរស់។ មិនមានពេជ្រដ៏មានតម្លៃសូម្បីតែមួយគ្រាប់ណា ដែលនឹងត្រូវទុកឲ្យនៅក្នុងភាពងងឹតឡើយ។ ទោះបីមានខ្លះ ‘មិនធំជាងចុងម្ជុល’ ក៏ដោយ ក៏ពួកវាមិនត្រូវបានមើលរំលង ហើយមិនត្រូវបានទុកចោលនៅក្នុងថ្ងៃនេះ ដែលព្រះកំពុងប្រមូលគ្រឿងអលង្ការរបស់ទ្រង់ឡើយ។ [ម៉ាឡាគី 3:16–18.] ទ្រង់អាចចាត់ទេវតារបស់ទ្រង់ ហើយប្រញាប់ឲ្យពួកគេចេញទៅ ដូចដែលទ្រង់បាននាំលោកឡុតចេញពីក្រុងសូដុម។ ‘ព្រះអម្ចាស់នឹងធ្វើការងារមួយយ៉ាងខ្លីលើផែនដីនេះ។’ ‘ទ្រង់នឹងបញ្ចប់វាឲ្យខ្លីក្នុងសេចក្ដីសុចរិត។’ សូមមើល រ៉ូម 9:28។

“The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

「塵や削りくず、砂、そしてあらゆる種類のごみ」は、1844年の秋以来、再臨信徒たちの間に持ち込まれてきた、さまざまで数多くの誤りを表している。ここで私は、そのうちのいくつかに言及する。

“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.

«1. Fijoroan’ ny sasany tamin’ireo “mpiandry”, izay tamim-piavonavonana no nandraisany avy hatrany taorian’ny nanambarana ny antson’ny Mamatonalina, fa ny hery manetsika sy mampiempo am-po, masina sy lalina, avy amin’ny Fanahy Masina izay niaraka tamin’ny hetsiky ny volana fahafito, dia fitaoman’ny mesmerisma. I George Storrs dia isan’ny voalohany nandray izany fijoroana izany. Jereo ny sorany tamin’ny faramparan’ny taona 1844 tao amin’ny Midnight Cry, izay nivoaka tany New York tamin’izany. J. V. Himes, tamin’ny Fihaonambe tao Albany tamin’ny lohataonan’ny taona 1845, dia nilaza fa ny hetsiky ny volana fahafito dia niteraka mesmerisma hatramin’ny fito tongotra ny halaliny. Voalaza tamiko izany avy amin’ny olona iray izay teo, sady nandre ilay teny. Ny hafa izay nandray anjara mavitrika tamin’ny antson’ny volana fahafito dia efa nanambara tatỳ aoriana fa asan’ny devoly izany hetsika izany. Ny fanondroana ny asan’i Kristy sy ny Fanahy Masina ho an’ny devoly dia fitenenan-dratsy tamin’ny andron’ny Mpamonjintsika, ary fitenenan-dratsy ihany koa ankehitriny.»

“2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.

“2. Les nombreuses expériences relatives à une date précise. Depuis que les 2300 jours ont pris fin en 1844, un assez grand nombre de dates ont été fixées, par différentes personnes, pour leur achèvement. Ce faisant, elles ont déplacé les « bornes anciennes » et ont jeté les ténèbres et le doute sur l’ensemble du mouvement adventiste.

“3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’

«3. Le spiritisme avec toutes ses chimères et ses extravagances. Cette ruse du Diable, qui a accompli une œuvre de mort effroyable, est très justement représentée par des “copeaux” et “toutes sortes de détritus”. Beaucoup de ceux qui ont absorbé le poison du spiritisme reconnaissaient la vérité de notre expérience adventiste passée, et ce fait a conduit beaucoup de personnes à croire que le spiritisme était le fruit naturel de la croyance que Dieu avait dirigé les grands mouvements adventistes de 1843 et de 1844. Pierre, parlant de ceux qui devaient “introduire des hérésies pernicieuses, reniant même le Seigneur qui les a rachetés”, dit : “À CAUSE D’EUX LA VOIE DE LA VÉRITÉ SERA CALOMNIÉE.”»

“4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

«៤. លោក S. S. Snow ដែលប្រកាសខ្លួនថាជា “អេលីយ៉ា ហោរា”» បុរសនេះ ក្នុងដំណើរជីវិតដ៏ចម្លែក និងព្រៃផ្សៃរបស់គាត់ ក៏បានសម្ដែងតួនាទីរបស់ខ្លួនក្នុងកិច្ចការនៃសេចក្ដីស្លាប់នេះដែរ ហើយដំណើរប្រព្រឹត្តរបស់គាត់បាននាំឲ្យមុខតំណែងពិតរបស់ពួកបរិសុទ្ធដែលកំពុងរង់ចាំ ត្រូវបានគេមើលងាយ និងបាត់បង់កិត្តិយស នៅក្នុងគំនិតរបស់ព្រលឹងស្មោះត្រង់ជាច្រើន។

“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.

«Kat katalog bangan ya mabungi, mono lenda yika diaka mingi, bonso “mafuku ya bamvula” ya Kusonga 20:4, 7, na ntama, ba 144,000 ya Kusonga 7:4; 14:1, bantu yina “telamaka mpe basikaka na maziku” na nima ya mvumbukulu ya Klisto, malongi ya kusala kisalu ve, malongi ya kubebisama ya bana ya fioti, mpe bima ya mutindu yina, mpe ya mutindu yina.»

“These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

« Ces erreurs furent propagées avec un zèle si soutenu et imposées au troupeau dans l’attente, qu’au moment où le frère Miller eut le songe, les véritables joyaux étaient “soustraits à la vue”, et les paroles du prophète étaient applicables : “Ainsi la justice a reculé, et la droiture se tient éloignée”, etc., etc. Voir Ésaïe 59:14. En ce temps-là, il n’y avait dans le pays aucun journal adventiste qui soutînt la cause de la vérité présente. The Day-Dawn fut le dernier à défendre la vraie position du petit troupeau ; mais il cessa de paraître plusieurs mois avant que le Seigneur ne donnât ce songe au frère Miller ; et, dans son ultime agonie, il indiqua aux saints fatigués et gémissants l’année 1877, alors encore distante de trente ans, comme le temps de leur délivrance finale. Hélas ! hélas ! Il n’est pas étonnant que le frère Miller, dans son songe, “se soit assis et ait pleuré” sur ce triste état de choses. »

“Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.

“Ɔdansefoɔ Miller de ne ani too mu wɔ owu mu, Ɔpɛpɔn 22, 1849, na eyi maa nsɛm a edidi so yi a ɛwɔ ne daeɛ mu no baa mu, ‘Wɔ gyegye no mu no, mede me ani too mu kakra.’ Saa nwanwa yi a aba mu no da hɔ pefee ara ma obiara rentumi antumi anhu no.

“The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

“Կոճղակը ներկայացնում է գալստյան այն ճշմարտությունը, որ Եղբայր Միլլերը հրատարակեց աշխարհին, ինչպես նշված է տասը կույսերի առակում։ [Մատթեոս 25:1–11։] Առաջին՝ ժամանակը՝ 1843 թվականը, երկրորդ՝ դադարման ժամանակը, երրորդ՝ կեսգիշերային աղաղակը՝ յոթերորդ ամսում, 1844 թվականին, և չորրորդ՝ փակված դուռը։ Ոչ ոք, ով 1843 թվականից ի վեր կարդացել է երկրորդ գալստյան թերթերը, չի ժխտի, որ Եղբայր Միլլերը պաշտպանել է գալստյան պատմության այս չորս կարևոր կետերը։ Ճշմարտության այս ներդաշնակ համակարգը կամ «կոճղակը» պատառ-պատառ է արվել և բեկորների հետ ցրվել է նրանց կողմից, ովքեր մերժել են իրենց իսկ փորձառությունը և ուրացել հենց այն ճշմարտությունները, որոնք իրենք, Եղբայր Միլլերի հետ միասին, այդքան անվախորեն քարոզեցին աշխարհին։

“The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.

“教會那時必成為純潔，並且『在上帝寶座前無有瑕疵』；他們既已承認自己一切的錯誤、過失與罪，並且這一切已藉著基督的血得蒙洗淨而被塗抹，他們就必成為『毫無玷污、皺紋，或任何這樣的事』。那時，他們必以『十倍於先前的榮耀』發出光輝。” JAMES WHITE Oswego, May, 1850.