The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.
La controverse finale que je souhaite mettre en relation avec les autres arguments historiques concernant le symbole de Rome dans l’histoire adventiste est le livre de Joël. Cette controverse eut lieu après le 11 septembre 2001, et, sans tenir compte des circonstances de cette période, quelques points subtils pourraient fort bien échapper. Pour replacer ces circonstances dans leur contexte, il faut considérer l’histoire millérite. Le 11 août 1840, la prophétie de temps d’Apocalypse, chapitre neuf, verset quinze, s’accomplit.
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.
그리고 그 네 천사가 놓였으니, 그들은 사람의 삼분의 일을 죽이기 위하여 그 시와 그 날과 그 달과 그 해를 위하여 예비된 자들이더라. 요한계시록 9:15.
The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.
ข้อพระคัมภีร์นี้ระบุว่า “ชั่วโมงหนึ่ง วันหนึ่ง เดือนหนึ่ง และปีหนึ่ง” เท่ากับสามร้อยเก้าสิบเอ็ดปีสิบห้าวัน ทูตสวรรค์ทั้งสี่นั้นเป็นสัญลักษณ์ของช่วงเวลาที่อิสลามขึ้นสู่อำนาจและนำสงครามมาต่อสู้กับกรุงโรม โดยเริ่มต้นในวันที่ 27 กรกฎาคม ค.ศ. 1449 จุดเริ่มต้นนี้กำหนดขึ้นโดยอาศัยจุดสิ้นสุดของคำพยากรณ์เรื่องเวลาอีกบทหนึ่งซึ่งมีระยะเวลาหนึ่งร้อยห้าสิบปี คำพยากรณ์เรื่องเวลาแรกซึ่งมีระยะเวลาหนึ่งร้อยห้าสิบปีนั้นได้ถูกนำเสนอไว้ในประวัติศาสตร์ของวิบัติประการแรก ซึ่งก็คือแตรใบที่ห้าในวิวรณ์บทที่เก้า เมื่อคำพยากรณ์หนึ่งร้อยห้าสิบปีสิ้นสุดลงในวันที่ 27 กรกฎาคม ค.ศ. 1449 คำพยากรณ์เรื่องเวลาที่เรากำลังพิจารณาอยู่นี้ก็เริ่มต้นขึ้น และอีกสามร้อยเก้าสิบเอ็ดปีสิบห้าวันต่อมา คำพยากรณ์นั้นก็สิ้นสุดลงในวันที่ 11 สิงหาคม ค.ศ. 1840
William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.
William Miller avait compris que les puissances d’Apocalypse 9 représentaient l’islam, et, avant la date du 11 août 1840, un millérite nommé Josiah Litch formula une prédiction fondée sur la prophétie, selon laquelle, en 1840, la suprématie ottomane prendrait fin. Dix jours avant le 11 août 1840, Litch affina et actualisa sa prédiction afin d’indiquer non seulement l’année où la prophétie s’accomplirait, mais l’année, le jour et le mois mêmes. Sœur White commente l’effet de la prédiction de Litch sur le monde religieux des millérites lorsque l’événement s’accomplit.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Mnamo mwaka 1840 utimizo mwingine wa ajabu wa unabii uliamsha hamu kubwa kote. Miaka miwili kabla ya hapo, Josiah Litch, mmoja wa wahudumu wakuu waliokuwa wakihubiri ujio wa pili, alichapisha ufafanuzi wa Ufunuo 9, akitabiri kuanguka kwa Milki ya Ottoman. Kulingana na hesabu zake, mamlaka hii ilipaswa kupinduliwa... tarehe 11 Agosti, 1840, wakati ambapo mamlaka ya Ottoman huko Konstantinopoli yaweza kutarajiwa kuvunjwa. Na hili, naamini, litaonekana kuwa ndivyo ilivyo.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Na exact tempu specificádu, Turkiya, através di ses embaixadoris, aseitâ pruteçon di poderis aliadus di Europa, i asim el pôs-sê baxu kontrolu di naçonis kriston. E eventu kumpri exatamenti a prediçon. Kandu es fikô konxidu, multidonis fikô konvensidus di korreçon di prinsípius di interpretaçon profétiku adotadus pa Miller i ses asosiadus, i un impulsu admirável foi dadu ao movimentu adventista. Ômis di sabedori i di pozison uní-sê a Miller, tantu na pregaçon komu na publikaçon di ses pontu di vista, i di 1840 a 1844 e obra estendê-rápidamenti.” The Great Controversy, 334, 335.
Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to reject the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.
Lakou aprouval ti dispela hapening i bin kisim planti taim pinis na ol Laodisia Sevendei Adventis i bin pait long en gen na gen long kainkain rot. Wankain olsem long ol seven times na “the daily”, long pait long dispela tru em i minim long sakim ol asples bilong bilip olsem ol i makim long tupela tabu tebol, na tu long sakim namba bilong Spirit of Prophecy. As bilong wanem Seitan i bin wok long bagarapim bilip long dispela histri i gat planti sait.
Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.
تشتی پیشگوییِ لیچ از «اصولِ تفسیرِ نبویِ پذیرفتهشده توسط میلر» بهره میگرفت. به میلر بصیرتی نسبت به عنصرِ زمانِ نبوی عطا شده بود، و هر کس که تردید دارد پیامِ میلر بر زمانِ نبوی مبتنی بود، فقط کافی است نمودارهای پیشگامانِ ۱۸۴۳ و ۱۸۵۰ را بازبینی کند تا تأیید شود که چنین بود. پیش از ۱۱ اوت ۱۸۴۰، کسانی که با پیشبینیِ میلر دربارهٔ بازگشتِ مسیح مخالفت میکردند، استدلال مینمودند که زمانِ نبوی را نمیتوان برای فهمِ اینکه مسیح چه هنگام بازخواهد گشت به کار برد. آنان غالباً از بیانِ کتابمقدس دربارهٔ اینکه روز و ساعت را کسی نمیداند، برای مقاومت در برابر پیام و کارِ او استفاده میکردند.
But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.
Tetapi tentang hari dan saat itu tidak seorang pun yang tahu, bahkan malaikat-malaikat di sorga tidak, hanya Bapa-Ku sendiri. Tetapi sama seperti pada zaman Nuh, demikian pula kedatangan Anak Manusia akan terjadi. Sebab sebagaimana pada hari-hari sebelum air bah mereka makan dan minum, kawin dan mengawinkan, sampai pada hari Nuh masuk ke dalam bahtera, dan mereka tidak mengetahuinya sampai air bah itu datang dan melenyapkan mereka semua; demikian pula kedatangan Anak Manusia akan terjadi. Pada waktu itu dua orang akan berada di ladang; yang seorang akan diambil, dan yang lain akan ditinggalkan. Matius 24:36–40.
In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.
Malgré ce passage, les millérites trouvèrent dans la Bible trop de preuves à l’appui de leurs prédictions et poursuivirent leur œuvre, agissant selon un principe que Sœur White identifia plus tard.
“‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.
“‘Je, hakuna ajuaye siku wala saa’ ilikuwa hoja iliyotolewa mara nyingi zaidi na wale waliokataa imani ya ujio. Andiko ni hili: ‘Lakini habari ya siku ile na saa ile hakuna ajuaye, hata malaika wa mbinguni, ila Baba yangu peke yake.’ Mathayo 24:36. Ufafanuzi ulio wazi na wenye upatano wa andiko hili ulitolewa na wale waliokuwa wakimtazamia Bwana, na matumizi yake yasiyo sahihi yaliyofanywa na wapinzani wao yalionyeshwa waziwazi. Maneno hayo yalisemwa na Kristo katika mazungumzo yale ya kukumbukwa pamoja na wanafunzi Wake juu ya Mlima wa Mizeituni baada ya Yeye kuondoka hekaluni kwa mara ya mwisho. Wanafunzi walikuwa wameuliza swali hili: ‘Ishara ya kuja Kwako na ya mwisho wa dunia itakuwa nini?’ Yesu akawapa ishara, akasema: ‘Basi mtakapoona hayo yote, jueni ya kuwa imekaribia, mlangoni.’ Mistari ya 3, 33. Neno moja la Mwokozi halipaswi kufanywa liangamize jingine. Ijapokuwa hakuna mtu ajuaye siku wala saa ya kuja Kwake, tumeelezwa na kutakiwa kujua wakati ulipo karibu. Tena tunafundishwa kwamba kupuuza onyo Lake, na kukataa au kuacha kujua wakati ujio Wake ulipo karibu, kutakuwa kwa maangamizi kwetu kama ilivyokuwa kwa wale walioishi siku za Nuhu kutokujua wakati gharika ilipokuwa inakuja. Na mfano katika sura iyo hiyo, unaoweka tofauti kati ya mtumwa mwaminifu na asiye mwaminifu, na kutoa hukumu ya yule aliyesema moyoni mwake, ‘Bwana wangu anakawia kuja,’ huonyesha ni kwa jinsi gani Kristo atakavyowaona na kuwathawabisha wale atakaowakuta wakikesha, na wakifundisha kuja Kwake, na wale wanaokukana. ‘Kesheni basi,’ asema. ‘Heri mtumwa yule ambaye bwana wake ajapo atamkuta akifanya hivyo.’ Mistari ya 42, 46. ‘Basi usipokesha, nitakuja juu yako kama mwivi, wala hutajua saa nitakayokuja juu yako.’ Ufunuo 3:3.” Pambano Kuu, 370.
When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule's confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.
Litters forutsigelse gikk i oppfyllelse, og menn «av lærdom og anseelse sluttet seg til Miller, både i forkynnelsen og i utgivelsen av hans synspunkter, og fra 1840 til 1844 ble verket hurtig utvidet.» Millers budskap ble gitt kraft da hans regler for profetisk fortolkning ble bekreftet som gyldige regler. Som følge av oppfyllelsen av tidsprofetien ble ikke bare Millers regler bekreftet, og mange sluttet seg da til millerittbevegelsen, men like profetisk betydningsfullt var det at det var den fremste regelen blant Millers regler som var blitt bekreftet. Videre var det av betydning at bekreftelsen ble tilveiebrakt ved anvendelsen av en profeti om den andre av de tre veene, som også er den femte, sjette og sjuende basun.
The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.
El fortalecimiento del mensaje de Miller llegó a ser uno de los hitos más significativos del movimiento reformador millerita. Había sido tipificado por el bautismo de Jesús. Señaló que había comenzado el proceso final de prueba del antiguo pueblo del pacto (los protestantes). Llegó a ser el blanco del ataque de Satanás contra el movimiento y el mensaje milleritas en su conjunto.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Kaɓe ƴamde ko Seytaane waawi umminde e hakkillo ngam waɗude sikki e dow mawnde tarihii yaasiiji ɓennduɗi ɓe yimɓe Alla, maa welnan ɓurɗo mum Seytaane, tee ɗum ko bonnere yeeso Alla. Habaru garol jooni ngal Joomiraaɗo maa arto e baawɗe e tedduŋgal mawngal zuwa aduna meeɗen ɗum ko goonga, e e 1840 ɗuuɗe sawruuji njiɗaaɗi ummii e waajugol mayri.” Manuscript Releases, volume 9, 134.
On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.
Ni tarehe 11 Septemba, 2001 ndipo ole wa tatu ulipoingia katika historia ya kinabii. Tukio hilo lilithibitisha kanuni kuu ya utafsiri wa unabii iliyokubaliwa na vuguvugu la malaika wa tatu lililoanza mwaka 1989. Ukweli wa kwanza uliofunuliwa kwa mjumbe wa vuguvugu hilo la matengenezo ulifunuliwa mwaka 1989, nao haukuwa aya sita za mwisho za Danieli kumi na moja. Ulikuwa ni ukweli kwamba vuguvugu zote za matengenezo huenda sambamba zenyewe kwa zenyewe, na zinapaswa kuletwa pamoja mstari juu ya mstari ili kubainisha sifa za vuguvugu la wale mia moja arobaini na nne elfu, ambalo ndilo vuguvugu la malaika wa tatu. Uwasilishaji wa kwanza wa hadhara niliowahi kutoa ulikuwa katika mkutano wa kambi mwaka 1994, au pengine 1995. Uwasilishaji huo haukuwa juu ya aya sita za mwisho za Danieli kumi na moja; ulikuwa juu ya mistari ya matengenezo inayoenda sambamba yenyewe kwa yenyewe.
When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.
Mi si Islam ho nkɔmhyɛ a ɛfa amanehunu a ɛto so abiɛsa ho baa mu wɔ September 11, 2001 no, ɛne August 11, 1840 hyiae. Wɔ 1840 mu no, nkɔmhyɛ bi a ɛfa amanehunu a edi kan ne nea ɛto so abien ho sii Millerfo nkrasɛm no so dua, na wɔ September 11, 2001 no, nkɔmhyɛ bi a ɛfa amanehunu a ɛto so abiɛsa ho sii Future for America nkrasɛm no so dua. Saa nokwasɛm no ho nhumu no de nnipadɔm pii baa saa kuw no mu, bere a ansa na ɛreyɛ titiriw onipa baako pɛ dea no. Afei kuw no nkrasɛm ne ɔsomafo no bɛyɛɛ nea wɔtow hyɛɛ so, sɛnea 1840 abakɔsɛm no nso bɛyɛɛ Satan ntua a wɔde tow hyɛɛ so no ade titiriw wɔ mfe a edi hɔ no mu.
Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.
Mereka yang bergabung dengan gerakan Future for America menerima kaidah-kaidah penafsiran nubuatan yang dihimpun oleh utusan bagi sejarah itu. Salah satu dari kaidah-kaidah tersebut, barangkali yang paling penting di antaranya, dahulu dan sekarang adalah penerapan rangkap tiga atas nubuatan. Sang utusan telah sampai pada pemahaman bahwa kebenaran-kebenaran nubuatan tertentu digambarkan melalui tiga penggenapan yang khusus. Dengan meyakini bahwa sejarah Millerite diulangi dalam sejarah seratus empat puluh empat ribu orang, tampaklah bahwa 11 Agustus 1840 melambangkan 11 September 2001, dan bahwa garis-garis reformasi suci yang lain juga memiliki tanda jalan yang sama itu.
The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.
תָּאדַגּוּאָל־אִכְּבָּת תִכְרַאר כָּל־קַו אִצְלַאח מֻקַדַּס פִי קַו אִלְמַלַאכּ אִלְתַּאלִת קַד קֻשִפַת חִינַئִדְ עַלַא יַד אַרְיַה מִן סִבְט יְהוּדָה. וַתַבַּיַּן אַז כַּמַא אַז תָּארִיך' אִלְמִלֵּירִיִּין קַד אַתַמַּ מַתַ'ל אִלְעַשְר עַ'דַ'ארַאאת חַרְפִיًّا אִלַא אַקְצַא דַקָּה, כַּדַ'לִכּ אַיְדַן אַתַמَّהּ תָּארִיך' Future for America.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
« On me renvoie souvent à la parabole des dix vierges, dont cinq étaient sages et cinq folles. Cette parabole s’est accomplie et s’accomplira jusque dans ses moindres détails, car elle a une application particulière pour notre époque et, comme le message du troisième ange, elle s’est accomplie et continuera d’être la vérité présente jusqu’à la fin des temps. » Review and Herald, 19 août 1890.
The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.
Mheni mibvumo ya nkombo ya khume ya Nduvho dza Nzumbululo yo dzhielwa nṱha u talusa uri ndi tshenzhelo ya VhaMillerite u bva nga 11 Ṱhangule 1840 u swika nga 22 Tshimedzi 1844, nahone-vho ndi ḓivhazwakale ya 11 Khubvumedzi 2001 u swika kha mulayo wa Swondaha une wa khou ḓa nga u tavhanya.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
“Ima ‘svjetlost’ koja je dana Ivanu, a koja je bila izražena u sedam gromova, bila je prikaz događaja koji će se zbiti pod porukama prvoga i drugoga anđela....”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
« Après que ces sept tonnerres eurent fait entendre leurs voix, l’injonction est adressée à Jean, comme à Daniel, au sujet du petit livre : “Scelle ce qu’ont dit les sept tonnerres.” Cela se rapporte à des événements futurs qui seront révélés en leur temps. » The Seventh-day Adventist Bible Commentary, volume 7, 971.
It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.
Kuṇ nkɔsɛm yi ase sɛ Onua Bea White kae no tẽẽ pefee sɛ ɔbɔfo a ɔto so abiɛsa no dwumadibea no ne ɔbɔfo a odi kan ne nea ɔto so abien no dwumadibea no tu mmirika bom.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
Bože je porukama iz Otkrivenja 14 dao njihovo mjesto u nizu proročanstva, i njihovo djelo ne smije prestati sve do završetka povijesti ove zemlje. Poruke prvog i drugog anđela još su uvijek istina za ovo vrijeme i trebaju teći usporedno s ovom koja slijedi. Treći anđeo objavljuje svoje upozorenje silnim glasom. „Poslije ovoga”, rekao je Ivan, „vidjeh drugoga anđela gdje silazi s neba, koji ima veliku vlast, i zemlja se rasvijetli od njegove slave.” U tom prosvjetljenju sjedinjena je svjetlost sve tri poruke.” The 1888 Materials, 803, 804.
The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.
Le mouvement des premier et deuxième anges est parallèle au mouvement du troisième ange. La prophétie qui a donné sa puissance au mouvement des premier et deuxième anges a été rendue effective par l’accomplissement d’une prophétie de temps relative au premier et au deuxième malheur, et la mise en puissance du mouvement du troisième ange l’a été par l’accomplissement d’une prophétie concernant le troisième malheur.
As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”
Comme au 11 août 1840, lorsque le message de Future for America fut confirmé, « des multitudes furent convaincues de la justesse des principes d’interprétation prophétique adoptés » par Future for America, et « une merveilleuse impulsion fut donnée au mouvement adventiste ». « Des hommes instruits et de haut rang s’unirent » à Future for America, « tant pour prêcher que pour publier » le message prophétique de Future for America. La règle particulière de Future for America qui confirma clairement le 11 septembre 2001 comme un accomplissement de la prophétie était une « triple application de la prophétie ».
When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.
Kapag ating tinatanggap ang saligang pananaw hinggil sa Islam tungkol sa una at ikalawang kapighatian, gaya ng inilarawan sa kapuwa banal na mga tsart, kaugnay ng nakasulat na patotoo ng mga nagturo ng mensahe, kinikilala natin ang mga tiyak na katangiang propetiko na kaugnay ng unang kapighatian at ng ikalawang kapighatian. Paulit-ulit na itinuturo ng Biblia, sa iba’t ibang paraan, na ang katotohanan ay pinagtitibay sa pamamagitan ng patotoo ng dalawa. Ang mga katangiang propetiko ng unang kapighatian, na pinagsama sa mga katangiang propetiko ng ikalawang kapighatian, ay nagtatatag ng mga katangiang propetiko ng ikatlong kapighatian. Ang tatluhang paglalapat ng Islam ay napakatiyak sa pagtukoy sa pagdating ng ikatlong kapighatian noong Setyembre 11, 2001, anupat imposibleng hindi ito makita, bagaman pinipili ng nakararami na ipikit ang kanilang mga mata sa harap ng katibayan.
The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.
L’application triple de la prophétie a fermement établi que le troisième malheur est arrivé le 11 septembre 2001. Il a alors été reconnu que cette règle était directement associée au message du deuxième ange, lequel, au temps des millérites comme au temps des cent quarante-quatre mille, correspond à la période où le Saint-Esprit est répandu. Ces deux histoires constituent un accomplissement de la parabole des dix vierges, et, dans la parabole, c’est au message du Cri de Minuit que se manifeste la distinction entre les sages et les insensées, et c’est là que le message du deuxième ange reçoit sa puissance.
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
« Vers la fin du message du deuxième ange, je vis une grande lumière venant du ciel briller sur le peuple de Dieu. Les rayons de cette lumière paraissaient éclatants comme le soleil. Et j’entendis les voix des anges s’écriant : “Voici, l’Époux vient ; sortez à sa rencontre !” »
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
«នេះគឺជាសម្រែកកណ្តាលអធ្រាត្រ ដែលត្រូវផ្តល់អំណាចដល់សាររបស់ទេវតាទីពីរ។ ទេវតាទាំងឡាយត្រូវបានចាត់ចេញពីស្ថានសួគ៌ ដើម្បីដាស់តឿនពួកបរិសុទ្ធដែលបាក់ទឹកចិត្ត និងរៀបចំពួកគេសម្រាប់កិច្ចការដ៏ធំដែលស្ថិតនៅខាងមុខពួកគេ។ មនុស្សដែលមានទេពកោសល្យបំផុត មិនមែនជាអ្នកដំបូងដែលទទួលសារនេះទេ។ ទេវតាទាំងឡាយត្រូវបានចាត់ទៅរកពួកអ្នកដែលសុភាពរាបសារ និងមានចិត្តថ្វាយខ្លួន ហើយជំរុញពួកគេឲ្យបន្លឺសម្រែកថា “មើល៍! កូនកំលោះមកហើយ; ចូរចេញទៅទទួលទ្រង់!”» Early Writings, 238.
In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.
၎င်းသည် ပထမကောင်းကင်တမန်နှင့် ဒုတိယကောင်းကင်တမန်တို့၏ သမိုင်း၌၊ သန့်ရှင်းသောဝိညာဉ်တော်၏ သွန်းလောင်းခြင်းသည် သန်းခေါင်ယံအော်ဟစ်သံက ဒုတိယကောင်းကင်တမန်၏ သတင်းစကားနှင့် ပေါင်းစည်းခြင်းအားဖြင့် ပြည့်စုံစေခြင်းဖြစ်သည်။ ဤအရာသည် တတိယကောင်းကင်တမန်၏ သမိုင်း၌လည်း ထပ်မံပြန်လည်ဖြစ်ပွားသည်။
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.
„Ingelii au fost trimiși să-l ajute pe îngerul puternic din cer, și am auzit glasuri care păreau să răsune pretutindeni: Ieșiți din ea, poporul Meu, ca să nu fiți părtași la păcatele ei și să nu primiți din plăgile ei; căci păcatele ei au ajuns până la cer, și Dumnezeu Și-a adus aminte de nelegiuirile ei. Acest mesaj părea să fie o adăugire la a treia solie și s-a unit cu ea, așa cum strigătul de la miezul nopții s-a unit cu solia celui de-al doilea înger în 1844. Slava lui Dumnezeu s-a odihnit asupra sfinților răbdători, care așteptau, iar ei au dat fără teamă ultima avertizare solemnă, vestind căderea Babilonului și chemând pe poporul lui Dumnezeu să iasă din ea, pentru ca să poată scăpa de înfricoșătoarea ei osândă.” Spiritual Gifts, volumul 1, 195.
In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.
Katika muktadha wa matumizi matatu ya unabii, ujumbe wa malaika wa pili unawakilisha matumizi matatu ya unabii, kwa maana ujumbe huo katika kila historia ni kwamba Babeli imeanguka mara mbili.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Na akaja malaika mwingine, akisema, Umeanguka, umeanguka Babeli, mji ule mkuu; kwa maana ameyanywesha mataifa yote divai ya ghadhabu ya uasherati wake. Ufunuo 14:8.
The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.
Wamalaika mwenye nguvu wa Ufunuo kumi alishuka pamoja na kutimizwa kwa unabii wa ole wa kwanza na wa pili tarehe 11 Agosti, 1840, na kwa kufanya hivyo alifananisha kushuka kwa yule malaika mwenye nguvu wa Ufunuo sura ya kumi na nane tarehe 11 Septemba, 2001. Yule malaika ambaye huangaza dunia kwa utukufu Wake ndipo akatoa tangazo.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Na akuan nafran den kmitoktoh mwe kandan ni kapasen, i apasa, Pabulon mi Lapalap a turu fan, a turu fan, nge a pwarata wia len manau en tiahk, o len katenen ahng koaros mi samin, o imwen pwepwer en manpir koaros mi samin o kalahngan. Kapalihpen Kadeik 18:2.
The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic Word was the triple application of the three woes.
অধ্যায় চৌদ্দের দ্বিতীয় দূতের বার্তা এবং অধ্যায় আঠারোর পরাক্রান্ত দূতের বার্তা এই বিষয়টিই চিহ্নিত করে যে বাবিল দুইবার পতিত হয়েছে, এবং এই বার্তাই অন্তিম দিনের বাবিলকে শনাক্ত করছে। এটি অন্তিম দিনের বাবিলকে শনাক্ত করে, কারণ পূর্বে বাবিলের যে দুইবার পতন ঘটেছিল—নিম্রোদের সময়ে, এবং নবূখদনিসর হইতে বেলশৎসর পর্যন্ত সময়ে—তা প্রকাশিত বাক্য সতেরো অধ্যায়ের সেই বেশ্যার পতনের ভাববাণীমূলক বৈশিষ্ট্যসমূহ প্রতিষ্ঠা করে, যার কপালে লিখিত আছে, “মহান বাবিল।” অন্তিম দিনে বাবিলের সেই পতনকে শনাক্ত করিবার জন্য বাবিলের পূর্ববর্তী দুই পতনের দুই সাক্ষীর প্রয়োজন, কারণ অন্তিম দিনের বার্তা এই যে, “বাবিল পতিত, পতিত।” যখন পরাক্রান্ত দূত অবতীর্ণ হলেন, যখন ঈশ্বরের স্পর্শে নিউ ইয়র্ক নগরের মহৎ অট্টালিকাসমূহ ভূপতিত করা হইল, তখন তাঁর ঘোষণার দ্বারা তিনি ভাববাণীর ত্রিবিধ প্রয়োগের নিয়মকে চিহ্নিত করিলেন। যে ভাববাণীর ত্রিবিধ প্রয়োগ ১১ সেপ্টেম্বর, ২০০১-কে ঈশ্বরের ভাববাণীমূলক বাক্যের এক পরিপূর্তি হিসাবে প্রতিষ্ঠা করেছিল, তাহা ছিল তিনটি দুর্দশার ত্রিবিধ প্রয়োগ।
At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.
Nan bòn sa a, anpil moun te mete tèt yo ansanm ak mouvman Future for America, e yo te vin konvenki de prensip entèpretasyon pwofetik Future for America te itilize yo. 11 dawou 1840 te repete, e lè sa a repete konsa, repètisyon an pa t konfime règ prensipal Miller la, sètadi ke yon jou reprezante yon ane nan pwofesi biblik; paske règ prensipal Future for America se te ke istwa Millerit mesaj premye ak dezyèm zanj yo repete nan istwa mouvman twazyèm zanj lan.
It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.
Cela semble aller de soi que, si l’année 1840 devint la cible d’une attaque spécifique de sa majesté satanique, ainsi que Sister White identifie Satan, alors l’histoire du 11 septembre 2001 serait, elle aussi, sujette à une attaque semblable. Ainsi, nous trouvons des théories du complot qui attribuent un rôle aux mondialistes, ou aux Jésuites, ou à la CIA, ou aux Bush, ou à quelque combinaison de ces puissances. Ces théories, bien qu’elles contiennent certains éléments de vérité, sont conçues pour réfuter l’idée que ce fut une intervention de Dieu qui fit tomber les grands édifices de la ville de New York, marquant ainsi l’arrivée du troisième malheur dans l’histoire du mouvement des cent quarante-quatre mille.
“Now 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.
«آیا اکنون این سخن در میان است که من اعلام کردهام نیویورک باید بهوسیلهٔ موجی عظیم جارو شود؟ من هرگز چنین نگفتهام. من گفتهام، هنگامی که به ساختمانهای عظیمی که در آنجا، طبقه بر طبقه، سر برمیآورند مینگریستم: “چه صحنههای هولناکی رخ خواهد داد، آنگاه که خداوند برخیزد تا زمین را بهشدت بلرزاند! آنگاه کلمات مکاشفهٔ ۱۸:۱–۳ به انجام خواهد رسید.” تمام فصل هجدهم مکاشفه هشداری است از آنچه بر زمین خواهد آمد. اما من هیچ نوری بهطور خاص دربارهٔ آنچه بر نیویورک خواهد آمد ندارم، جز اینکه میدانم روزی ساختمانهای عظیم آنجا بهوسیلهٔ گردش و واژگونیِ قدرت خدا فرو افکنده خواهند شد. از نوری که به من داده شده است، میدانم که هلاکت در جهان است. یک کلمه از سوی خداوند، یک لمس از قدرت عظیم او، و این بناهای سترگ فرو خواهند ریخت. صحنههایی رخ خواهد داد که هراسانگیزیِ آنها را نمیتوانیم تصور کنیم.» Review and Herald, July 5, 1906.
The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.
Mu muvugishwamvugo z’ugushaka impamvu z’ibanga, zaba zitarimo ukuri na guke cyangwa zirimo ukuri ku rugero runaka, zose zisenya ukuri kw’uko ibyabaye kuri iyo tariki byazanywe n’igikorwa cy’Imana cy’ubuyobozi bwayo. Izo mvugishwamvugo zitandukanye z’ugushaka impamvu z’ibanga ni igitero cya Satani giturutse inyuma y’uwo mutwe kirwanya ukuri, ariko kandi yanakoze kugira ngo asenye ukuri avuye imbere muri uwo mutwe. Kimwe muri ibyo bitero byo mu imbere gishingiye ku kwanga ko Roma ari yo ngingo ivugwa mu gitabo cya Yoweli.
We will consider that controversy in the next article.
Nous examinerons cette controverse dans le prochain article.
The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.
Pethuels sønn Joel fikk dette Herrens ord: Hør dette, dere gamle menn, og lytt, alle dere som bor i landet. Har noe slikt hendt i deres dager, eller i deres fedres dager? Fortell deres barn om det, og la deres barn fortelle sine barn, og deres barn en annen slekt. Det som gresshoppen lot bli tilbake, åt den vrimlende gresshoppen opp; og det som den vrimlende gresshoppen lot bli tilbake, åt larven opp; og det som larven lot bli tilbake, åt den gnagende gresshoppen opp. Våkn opp, dere drukkenbolter, og gråt; og klag, alle dere som drikker vin, over den nye vinen, for den er revet bort fra deres munn. For et folk er kommet opp over mitt land, mektig og uten tall; dets tenner er som løvens tenner, og det har jekslene til en stor løve. Joel 1:1–6.