Those called to be among the one hundred and forty-four thousand are now in their final sifting process and the process is a testing process that is based upon the formation of the image of the beast. The testing process begins with the house of God, for judgment always begins with the house of God, and thereafter God’s other flock is confronted with the identical testing process. Perhaps the most significant and important prophetic characteristic in the formation of the image of the beast is that it occurs twice; first in the United States, then in the rest of the world. Prophetically this means that the image of the beast in the world is the final manifestation of the image of the beast, and therefore any typification of the image of the beast that came before the image of the beast in the world, was simply the shadow that typified the substance.
Wale walioitwa kuwa miongoni mwa wale laki moja na arobaini na nne elfu sasa wako katika hatua yao ya mwisho ya kupepeta, nayo hatua hiyo ni hatua ya kupimwa ambayo msingi wake ni kufanyizwa kwa sanamu ya mnyama. Hatua ya kupimwa huanza na nyumba ya Mungu, kwa maana hukumu huanza daima na nyumba ya Mungu, na baada ya hayo kundi jingine la Mungu hukabiliwa na hatua iyo hiyo ya kupimwa. Huenda tabia ya kinabii iliyo ya maana na ya muhimu zaidi katika kufanyizwa kwa sanamu ya mnyama ni kwamba hutokea mara mbili; kwanza katika Marekani, kisha katika sehemu nyingine za ulimwengu. Kwa mtazamo wa kinabii, jambo hili humaanisha kwamba sanamu ya mnyama katika ulimwengu ndiyo udhihirisho wa mwisho wa sanamu ya mnyama, na kwa hiyo mfano wowote wa sanamu ya mnyama uliotangulia kabla ya sanamu ya mnyama katika ulimwengu ulikuwa tu kivuli kilichoifananisha asili halisi.
Judgment began at the house of God on September 11, 2001. That date had been typified by August 11, 1840, when the angel of Revelation ten came down with a little book open in His hand. When the angel of chapter ten came down He announced that the judgment of Protestantism was then under way. Whoever God judges, He first forewarns, and the confirmation of Miller’s methodology in determining time, added weight to his calculations about the judgment of the Second Coming. The testing of the Protestants was under way as of August 11, 1840 and by 1844 the Protestants had become the daughters of Rome. The period of 1840 to 1844 typifies the period of September 11, 2001, unto the soon-coming Sunday law.
Le jugement commença dans la maison de Dieu le 11 septembre 2001. Cette date avait été typifiée par le 11 août 1840, lorsque l’ange d’Apocalypse dix descendit, ayant dans sa main un petit livre ouvert. Lorsque l’ange du chapitre dix descendit, il annonça que le jugement du protestantisme était alors en cours. Quiconque Dieu juge, Il l’avertit d’abord ; et la confirmation de la méthodologie de Miller dans la détermination du temps ajouta du poids à ses calculs concernant le jugement de la Seconde Venue. La mise à l’épreuve des protestants était en cours dès le 11 août 1840, et, en 1844, les protestants étaient devenus les filles de Rome. La période de 1840 à 1844 typifie la période allant du 11 septembre 2001 jusqu’à la loi dominicale imminente.
Those two periods were also represented from Jesus’ baptism when the Holy Spirit descended until the cross. Those three periods were all typified by the one hundred and twenty years that were allotted to the antediluvian world, leading up to the flood. There is always a warning message that identifies the judgment of that particular history. There are sacred histories that also address this particular period in the last days.
ان دو دورانیے کی تمثیل یسوع کے بپتسمہ سے، جب روحُ القدس نازل ہوا، صلیب تک بھی کی گئی تھی۔ وہ تینوں دورانیے سب کے سب اُس ایک سو بیس برس کے ذریعہ پیشگی نمونہ ٹھہرائے گئے تھے جو طوفان سے پہلے کی دنیا کو، سیلاب تک پہنچنے کے لیے، مقرر کیے گئے تھے۔ ہمیشہ ایک تنبیہی پیغام ہوتا ہے جو اُس مخصوص تاریخ کے فیصلے کو نمایاں کرتا ہے۔ مقدس تواریخ بھی ہیں جو آخری ایام میں اِسی مخصوص دور کا ذکر کرتی ہیں۔
Noah preached for one hundred and twenty years, then the judgment of the flood arrived. Christ preached for twelve hundred and sixty days, then came the judgment of the cross. The warning message of John the Baptist was empowered at the baptism of Christ, and then Jesus was led into the wilderness for forty days. Those forty days, and the subsequent three tests at the end of the forty days teach that once the message is empowered, as identified by the descent of a holy symbol, such as the Holy Spirit at His baptism, and the descent of both angels of Revelation chapters ten and eighteen—a testing process is under way. When the divine symbol comes down, the judgment message proclaimed to those who are then the subject of judgment is empowered and the particular group that is being judged is then in a specific period that only ends with the close of their probation.
نوح یکصد و بیست سال موعظه کرد، سپس داوریِ طوفان فرا رسید. مسیح یکهزار و دویست و شصت روز موعظه کرد، سپس داوریِ صلیب آمد. پیامِ انذارِ یحیای تعمیددهنده در تعمیدِ مسیح قدرت یافت، و سپس عیسی برای چهل روز به بیابان هدایت شد. آن چهل روز، و نیز سه آزمونِ پس از آن در پایانِ چهل روز، تعلیم میدهند که چون پیام، بهگونهای که با فرود آمدنِ یک نمادِ مقدّس شناخته میشود، قدرت مییابد—چنانکه روحالقدس در تعمیدِ او، و فرود آمدنِ هر دو فرشتهٔ مکاشفه، بابهای ده و هجده—فرایندِ آزمونی در جریان است. هنگامی که آن نمادِ الهی فرود میآید، پیامِ داوریای که برای کسانی اعلام میشود که در آن هنگام موضوعِ داوری هستند، قدرت مییابد، و آن گروهِ خاص که موردِ داوری قرار میگیرد، آنگاه در دورهای معیّن قرار دارد که تنها با بسته شدنِ مهلتِ توبهٔ ایشان پایان میپذیرد.
The line of Jesus identifies two periods of witnessing. The first was His personal witness for twelve hundred and sixty days, then His witness in the presence of His disciples for another twelve hundred and sixty days until Stephen was stoned.
Liy la nan Jezi idantifye de peryòd temwayaj. Premye a se te temwayaj pèsonèl pa Li pandan mil desan swasant jou, apre sa temwayaj Li an prezans disip Li yo pandan yon lòt mil desan swasant jou, jouk lè yo te kalonnen Etyèn ak wòch.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
«ហើយទេវតាបានមានព្រះបន្ទូលថា “ទ្រង់នឹងបញ្ជាក់សេចក្ដីសញ្ញាជាមួយមនុស្សជាច្រើនអស់រយៈពេលមួយសប្តាហ៍ [ប្រាំពីរឆ្នាំ]។” អស់រយៈពេលប្រាំពីរឆ្នាំ បន្ទាប់ពីព្រះអង្គសង្គ្រោះបានចាប់ផ្តើមព្រះរាជកិច្ចរបស់ទ្រង់ ដំណឹងល្អត្រូវបានប្រកាសជាពិសេសដល់ពួកយូដា; ក្នុងរយៈពេលបីឆ្នាំកន្លះ ដោយព្រះគ្រីស្ទផ្ទាល់; ហើយបន្ទាប់មក ដោយពួកសាវក។ “នៅកណ្ដាលសប្តាហ៍ ទ្រង់នឹងធ្វើឲ្យយញ្ញបូជា និងតង្វាយត្រូវបញ្ឈប់ទៅ។” ដានីយ៉ែល 9:27។ នៅរដូវវស្សានៃ គ.ស. 31 ព្រះគ្រីស្ទ ជាយញ្ញបូជាពិត ត្រូវបានថ្វាយនៅលើកាល់វ៉ារី។ នៅពេលនោះ វាំងនននៃព្រះវិហារបានរហែកជាពីរ បង្ហាញថា ភាពបរិសុទ្ធ និងន័យសំខាន់នៃពិធីបម្រើដោយយញ្ញបូជាបានបាត់បង់ទៅហើយ។ ពេលវេលាបានមកដល់សម្រាប់យញ្ញបូជា និងតង្វាយនៅផែនដីត្រូវបញ្ឈប់ទៅ។»
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
« L’unique semaine — sept années — prit fin en l’an 34 apr. J.-C. Alors, par la lapidation d’Étienne, les Juifs scellèrent définitivement leur rejet de l’Évangile ; les disciples, dispersés au loin par la persécution, « allaient de lieu en lieu, annonçant la bonne nouvelle de la parole » (Actes 8:4) ; et peu après, Saul, le persécuteur, se convertit et devint Paul, l’apôtre des Gentils. » The Desire of Ages, 233.
The line of Noah, Christ, the Millerites and the one hundred and forty-four thousand all provide witness to a period of time when a specific target audience is tested by a warning message. The empowerment of the message identifies the beginning of a testing period, that in turn ends with the close of that target audience’s probation. With the prophetic line of Jesus two periods of witnessing are identified. Those two periods of witnessing typify the two warning messages represented by the angel who descended on September 11, 2001 which fulfilled Revelation 18:1–3, who was then followed by the second voice of verse four and onward of chapter eighteen.
Rreshti profetik i Noeut, i Krishtit, i Milleritëve dhe i njëqind e dyzet e katër mijëve, të gjithë japin dëshmi për një periudhë kohe kur një grup i caktuar synim vihet në provë nga një mesazh paralajmërues. Fuqizimi i mesazhit shënon fillimin e një periudhe prove, e cila nga ana e saj përfundon me mbylljen e kohës së mëshirës për atë grup synim. Në vijën profetike të Jezusit dallohen dy periudha dëshmie. Këto dy periudha dëshmie tipizojnë dy mesazhet paralajmëruese të përfaqësuara nga engjëlli që zbriti më 11 shtator 2001, duke përmbushur Zbulesën 18:1–3, e i cili më pas u pasua nga zëri i dytë i vargut katër e në vazhdim të kapitullit tetëmbëdhjetë.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.
“Alors, dans l’œuvre finale destinée à l’avertissement du monde, deux appels distincts sont adressés aux églises. Le message du second ange est : « Babylone est tombée, est tombée, cette grande ville, parce qu’elle a fait boire à toutes les nations du vin de la fureur de son impudicité. » Et, dans le grand cri du message du troisième ange, une voix se fait entendre du ciel, disant : « Sortez du milieu d’elle, mon peuple. »” Review and Herald, 6 décembre 1892.
The first period is the judgment that begins with the house of God, and then at the soon-coming Sunday law the second period of judgment commences with the warning to come out of Babylon. The line of Christ from His baptism to the cross represents September 11, 2001 unto the Sunday law in the United States, and the period from the Sunday law in the United States until the point where every nation is forced to accept Sunday as the Global Day of Worship is the period that concludes when the very last nation submits.
La première période est le jugement qui commence par la maison de Dieu, puis, lors de la loi dominicale imminente, la seconde période du jugement débute avec l’avertissement de sortir de Babylone. La ligne du Christ, depuis Son baptême jusqu’à la croix, représente la période allant du 11 septembre 2001 jusqu’à la loi dominicale aux États-Unis, et la période qui s’étend de la loi dominicale aux États-Unis jusqu’au moment où chaque nation est contrainte d’accepter le dimanche comme Jour mondial d’adoration est la période qui s’achève lorsque la toute dernière nation se soumet.
The period begins with the Sunday law in the United States and it ends when the final nation bows to the papal power. The beginning of the second period marks the end of the first period, and both have Sunday laws that have been previously typified in the witness of Rome. The first Sunday law in the year 321, was brought about through the authority of pagan Rome. The Sunday law that was brought about through the authority of the papal church is represented by the year 538. The Sunday law in the United States is 321, and the Sunday law enforced upon the last nation is 538. The Sunday law in the United States marks the arrival of the message of warning that is then proclaimed by the ensign that was made up of the outcasts of Israel.
Rithi yatiqala ngomthetho weCawe eUnited States, ize iphele xa uhlanga lokugqibela luguqa phambi kwamandla obupopu. Ukuqala kwethuba lesibini kuphawula ukuphela kwethuba lokuqala, yaye omabini anemithetho yeCawe ebesele ifuziselwe ngaphambili kubungqina beRoma. Umthetho weCawe wokuqala ngonyaka ka-321 waziswa ngamandla egunya leRoma yobuhedeni. Umthetho weCawe owaziswa ngamandla egunya lebandla lobupopu umelwe ngumnyaka ka-538. Umthetho weCawe eUnited States ngu-321, yaye umthetho weCawe onyanzeliswa phezu kohlanga lokugqibela ngu-538. Umthetho weCawe eUnited States uphawula ukufika kwesigidimi sesilumkiso esandul’ ukushunyayelwa ngumqondiso owawenziwe ngabagxothiweyo bakwaSirayeli.
That waymark is the year 321, and it marks the beginning of the period of the testing of every nation upon the Sunday question. That period ends when the final nation bows to Rome, and that event was typified by the waymark of the year 538. The period from 321 unto 538 was typified by the period from the cross until the stoning of Stephen. As Stephen was being stoned he saw Christ standing in the heavenly sanctuary, typifying when Michael stands up at the close of human probation.
Jàdỡ ẽi là năm 321, và nó đánh dấu sự khởi đầu của thời kỳ thử nghiệm mọi quốc gia về vấn đề ngày Chủ nhật. Thời kỳ ấy chấm dứt khi quốc gia cuối cùng cúi phục trước La Mã, và biến cố ấy đã được hình bóng bởi jàdỡ của năm 538. Giai đoạn từ năm 321 đến năm 538 đã được hình bóng bởi thời kỳ từ thập tự giá cho đến sự ném đá Ê-tiên. Khi Ê-tiên bị ném đá, ông thấy Đấng Christ đứng trong đền thánh trên trời, tượng trưng cho thời điểm Mi-chên đứng lên vào lúc cuối kỳ ân điển của nhân loại.
September 11, 2001 marks the arrival of the warning of the first three verses of chapter eighteen, and it was marked by the prediction set forth by the prophetess Ellen White, who said that when the great buildings of New York City are brought down by a touch from God, that those very three verses would be fulfilled. It was also marked by the Patriot Act, which was a sign for those willing to see; that the principle of English law which professes that a person is innocent until proven guilty, was set aside for Roman law, which professes that a person is guilty, until proven innocent.
ថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ សម្គាល់ការមកដល់នៃសេចក្តីព្រមានក្នុងខទីមួយដល់ខទីបីនៃជំពូកដប់ប្រាំបី ហើយវាត្រូវបានសម្គាល់ដោយការទស្សន៍ទាយដែលព្យាការីស្ត្រី Ellen White បានលើកឡើង ដោយនាងបាននិយាយថា នៅពេលអគារធំៗនៃទីក្រុងញូវយ៉កត្រូវបានបំផ្លាញចុះដោយការប៉ះពាល់មួយពីព្រះ នោះខទាំងបីនោះឯងនឹងត្រូវបានបំពេញ។ វាក៏ត្រូវបានសម្គាល់ផងដែរដោយ Patriot Act ដែលជាសញ្ញាសម្រាប់អ្នកទាំងឡាយណាដែលមានឆន្ទៈមើលឃើញថា គោលការណ៍នៃច្បាប់អង់គ្លេសដែលអះអាងថា មនុស្សម្នាក់គ្មានទោសរហូតទាល់តែត្រូវបានបង្ហាញថាមានទោស នោះត្រូវបានដាក់ឡែក ដើម្បីជំនួសដោយច្បាប់រ៉ូម៉ាំង ដែលអះអាងថា មនុស្សម្នាក់មានទោស រហូតទាល់តែត្រូវបានបង្ហាញថាគ្មានទោស។
The Patriot Act marked the beginning of judgment for Laodicean Seventh-day Adventism. That period concludes at the Sunday law in the United States. Those Laodicean Seventh-day Adventists that successfully make it through that period of sifting, are then going to give the warning message of verse four of chapter eighteen, that ends with the final nation that bows to Rome. That period begins with the Sunday law in the United States and ends with the final Sunday law.
La loi Patriot marqua le commencement du jugement pour l’adventisme du septième jour laodicéen. Cette période s’achève à la loi du dimanche aux États-Unis. Ces adventistes du septième jour laodicéens qui traversent avec succès cette période de criblage vont alors donner le message d’avertissement du verset quatre du chapitre dix-huit, lequel se termine avec la nation finale qui se prosterne devant Rome. Cette période commence avec la loi du dimanche aux États-Unis et s’achève avec la loi du dimanche finale.
If we misunderstand the fact that there are two images to the beast that are identified upon more than two witnesses, then we will misunderstand the work represented by the first three verses of Revelation chapter eighteen that began in 2001, and the work that begins in verse four of chapter eighteen.
En seɓɓen no waɗi e andal ngel woni nattuure ɗiɗi iwmɓe e maririinde ndin, ɗi annditata e dow seedaaji ɓurɗi ɗiɗo, nden en njahata e faamu bonɗu ngollu ndu aayaaji gadanɗi tati ɗi Wahayu sura sapo e jeetatiɗi nden keɓi ko fuɗɗi e 2001, e ngollu ndu fuɗɗata e aayaare nayre nde sura sapo e jeetatiɗi.
When we employ Sister White’s direct identification of the angel of Revelation eighteen’s descent in 1888, and her placing the same angel in the future tense, we find that 1888 typifies 2001. The angel of Revelation, that lightens the earth with His glory, came down at the Minneapolis meetings in 1888, and did so again when the great buildings of New York City came down.
Lorsque nous appliquons l’identification directe, par Sœur White, de la descente en 1888 de l’ange d’Apocalypse dix-huit, et le fait qu’elle place ce même ange au futur, nous constatons que 1888 est le type de 2001. L’ange de l’Apocalypse, qui illumine la terre de Sa gloire, descendit lors des assemblées de Minneapolis en 1888, et fit de même lorsque les grands édifices de la ville de New York s’effondrèrent.
The period of Christ’s baptism unto the cross, and the period from August 11, 1840 unto October 22, 1844, and the period of Noah’s one hundred and twenty years provide three witnesses to a period of judgment. 1888 provides a witness of the manifestation of rebellion that was recorded at the Minneapolis meetings, and Noah identifies the removal of the Holy Spirit from those who rejected the message. The rebellion of the antediluvians as well as the rebellion of the church leaders in 1888 both align with the history of Korah, Dathan and Abiram in the history of Moses, which the angel told Sister White was being repeated in Minneapolis.
Le temps allant du baptême du Christ jusqu’à la croix, le temps allant du 11 août 1840 au 22 octobre 1844, et le temps des cent vingt années de Noé fournissent trois témoins d’une période de jugement. L’année 1888 fournit un témoignage de la manifestation de la rébellion qui fut consignée lors des assemblées de Minneapolis, et Noé identifie le retrait du Saint-Esprit d’avec ceux qui rejetèrent le message. La rébellion des antédiluviens, aussi bien que celle des dirigeants de l’Église en 1888, s’accordent toutes deux avec l’histoire de Koré, Dathan et Abiram dans l’histoire de Moïse, laquelle, selon ce que l’ange dit à Sister White, se répétait à Minneapolis.
From the Patriot Act until the Sunday law in the United States represents the testing period for Laodicean Seventh-day Adventism. The rebellion against the message of warning that announces their judgment identifies the removal of the Holy Spirit, and therefore the pouring out of strong delusion on the wicked foolish virgins of that history. The focus of the rebellion is the chosen messenger as represented by Noah, Moses, Elders Jones and Waggoner, and of course Sister White. The rebellion against the warning message and the messenger of that history is based upon the “oil” in the history of the parable of the ten virgins.
Laga bilaabo Xeerka Patriot Act ilaa sharciga Axadda ee Maraykanka waxa ay ka dhigan tahay xilliga imtixaanka ee Adventism-ka Toddobaad-maalineed ee La'odikiya. Kacdoonka ka dhanka ah farriinta digniinta ee ku dhawaaqaysa xukunkooda ayaa muujinaya ka-qaadista Ruuxa Quduuska ah, sidaas darteedna daadinta dhalanteed xoog leh oo lagu shubayo bikradaha nacaska ah ee sharka leh ee taariikhdaas. Ujeeddada kacdoonku waa rasuulka la doortay sida uu u matalo Nuux, Muuse, Odayaasha Jones iyo Waggoner, iyo dabcan Walaasha White. Kacdoonka ka dhanka ah farriinta digniinta iyo rasuulka taariikhdaas waxa uu ku salaysan yahay “saliidda” ku jirta taariikhda masaalka tobanka bikradood.
Those who present the warning message, do so, because they have “oil,” which is also the warning message. The distinction between the two classes is therefore produced by the correct applications of the rules of prophetic interpretation that were adopted by those of the movement of the first and second angels, represented as Miller’s rules of interpretation, and also the rules of prophetic interpretation adopted by the movement of the third angel.
Kabo ba hlahisang molaetsa oa temošo, ba etsa joalo hobane ba e-na le “oli,” eo le eona e leng molaetsa oa temošo. Ka hona phapang pakeng tsa lihlopha tsena tse peli e hlahisoa ke tšebeliso e nepahetseng ea melao ea ho toloka boprofeta e ileng ea amoheloa ke ba mokhatlong oa lengeloi la pele le la bobeli, e emeloang e le melao ea Miller ea ho toloka, hammoho le melao ea ho toloka boprofeta e amoheloang ke mokhatlo oa lengeloi la boraro.
The test that is represented as the “formation of the image of the beast,” must therefore be a test in connection with how the image of the beast is formed in God’s prophetic Word.
Mayeso oyo ezali komonisama lokola “kobongisama ya elilingi ya nyama,” na yango, esengeli kozala mayeso oyo etali ndenge elilingi ya nyama ebongisami kati na Liloba ya esakweli ya Nzambe.
From the Patriot Act in 2001, which was typified by the Blair Bill in 1888, which was typified by the Declaration of Independence in 1776, which was typified by the baptism of Christ, which typified August 11, 1840, all support the truth that the testing-process of judgment begins with an empowered warning message that must be taken from the hand of the angel and then be eaten.
E nkoa ho so fi Patriot Act no mu wɔ afe 2001 mu, a na Blair Bill no yɛ ne sunsum wɔ afe 1888 mu, a na Declaration of Independence no yɛ ne sunsum wɔ afe 1776 mu, a na Kristo asubɔ no yɛ ne sunsum, a ɛno nso yɛɛ August 11, 1840 ho sunsum no, ne nyinaa gyina pintinn boa nokwasɛm no so sɛ atemmuɔ sɔhwɛ-adeyɛ no fi ase wɔ kɔkɔbɔ nkrasɛm a wɔama no tumi mu, a ɛsɛ sɛ wɔgye fi ɔbɔfoɔ no nsam na afei wɔwe.
The prophetic teaching that identifies the United States as the robbers of thy people confuses several points by their logic, and those points are often the most direct proof-texts in establishing elements of the formation of the image of the beast. A way to illustrate the fact that this test is prophetic in nature is by using the basic rules of prophecy to demonstrate a truth that is only understood if you accept Rome as the symbol represented by the robbers of thy people.
Lehre la prophético que identifica los Statos Unite como le ladrones de tu populo confunde, per su logica, plure punctos; e illes punctos es frequentemente le plus directe textos de prova pro stabilir elementos del formation del imagine del bestia. Un modo de illustrar le facto que iste prova es de natura prophetic es usar le regulas basic del prophetia pro demonstrar un veritate que es comprendite solmente si tu accepta Roma como le symbolo representate per le ladrones de tu populo.
This illustration is drawn from the five lines of history within Adventism, where a controversy over Rome as a symbol occurred. We are now in the last, or sixth of these controversial histories, and the controversy now is identical to the controversy represented upon the 1843 chart.
Cette illustration est tirée des cinq lignes d’histoire au sein de l’adventisme, dans lesquelles une controverse s’est produite au sujet de Rome en tant que symbole. Nous nous trouvons maintenant dans la dernière, ou sixième, de ces histoires controversées, et la controverse actuelle est identique à celle qui est représentée sur la carte de 1843.
It is easy to see this truth if you correctly apply the prophetic rules. A prophetic rule that needs to be used is that symbols have more than one meaning, and the meaning they use in a passage is to be established by the passage. The Syrian king, Antiochus III Magnus fulfilled the battle of verse ten of chapter eleven of Daniel, and he fulfilled the battle of Raphia in verses eleven and twelve, and he fulfilled the battle of Panium in verse fifteen. The Millerite controversy represented upon the 1843 chart was that the false Protestant view identified that the “robbers” was Antiochus Epiphanes, while also upholding the truth that the “robbers” were a symbol of Rome.
È facile riconoscere questa verità se si applicano correttamente le regole profetiche. Una regola profetica che deve essere impiegata è che i simboli hanno più di un significato, e il significato che assumono in un passo deve essere determinato dal passo stesso. Il re di Siria, Antioco III Magno, adempì la battaglia del versetto dieci del capitolo undici di Daniele, e adempì la battaglia di Rafia nei versetti undici e dodici, e adempì la battaglia di Panio nel versetto quindici. La controversia millerita rappresentata sulla carta del 1843 consisteva nel fatto che la falsa concezione protestante identificava i “ladroni” con Antioco Epifane, pur sostenendo al tempo stesso la verità che i “ladroni” erano un simbolo di Roma.
Verses ten through fifteen were first fulfilled in the history of Antiochus III Magnus, so those verses, and the subsequent historical repeat of those verses provide two witnesses to the fulfillment of those verses in the last days, for all the prophets spoke more directly about the last days, than the days in which they lived.
Les versets dix à quinze se sont d’abord accomplis dans l’histoire d’Antiochus III Magnus; ainsi, ces versets, ainsi que leur répétition historique ultérieure, fournissent deux témoins de l’accomplissement de ces versets dans les derniers jours, car tous les prophètes ont parlé plus directement des derniers jours que des jours où ils vivaient.
Along with that established rule concerning where a prophet’s testimony is to be applied, we also have Sister White who directly recorded “much of the history which has taken place in fulfillment of this prophecy [Daniel chapter eleven] will be repeated.” Antiochus III Magnus represents the United States as papal Rome’s proxy army. The Protestants argued that the robbers had typified another Antiochus, where the Millerites knew it was Rome. Currently one side identifies the United States as the robbers, and the other side holds to the foundational truth.
Kasama ng naitatag na tuntuning iyon hinggil sa kung saan dapat iukol ang patotoo ng isang propeta, taglay rin natin si Sister White na tahasang nagtala na “much of the history which has taken place in fulfillment of this prophecy [Daniel chapter eleven] will be repeated.” Si Antiochus III Magnus ay kumakatawan sa Estados Unidos bilang kinatawang hukbo ng papal na Roma. Ipinangatuwiran ng mga Protestante na ang mga manggagahasa ay tumutukoy sa isa pang Antiochus, samantalang nalalaman ng mga Millerite na iyon ay ang Roma. Sa kasalukuyan, kinikilala ng isang panig ang Estados Unidos bilang mga manggagahasa, at ang kabilang panig ay naninindigan sa saligang katotohanan.
If the rule that identifies that symbols have more than one meaning, and the meaning is to be based upon the context where they are employed, then identifying the United States as the robbers, parallels the Protestants’ identification of Antiochus as the robbers, but now Antiochus is a symbol of the United States in the last days.
Si la règle qui établit que les symboles ont plus d’une signification, et que le sens doit être déterminé d’après le contexte dans lequel ils sont employés, alors l’identification des États-Unis comme étant les brigands est parallèle à l’identification, par les protestants, d’Antiochus comme étant les brigands ; mais désormais Antiochus est un symbole des États-Unis dans les derniers jours.
The context of the passage is directly addressing the question of what power exalts itself to establish the vision, so to place the emphasis upon this fact, is justified. It is justified upon many witnesses, for the other historical lines of a controversy over Rome as a symbol identify the same fact. That fact is that those on the wrong side of the issue invariably identify the United States in the place of Rome. But if you are unwilling to accept that symbols have more than one meaning, or if you believe they do so, but are not practiced enough to have full faith in the rule, then it will be virtually impossible for you to follow the logic that is now going to be applied.
Muktadha wa kifungu hiki unalielekeza swali lenyewe moja kwa moja kuhusu ni mamlaka gani inayojiinua ili kuithibitisha njozi; kwa hiyo, kuweka msisitizo juu ya jambo hili kuna haki yake. Jambo hilo lina haki yake kwa mashahidi wengi, kwa maana mistari mingine ya kihistoria ya pambano kuhusu Rumi kama ishara hutambulisha ukweli uleule. Ukweli huo ni kwamba wale walio upande usiofaa wa suala hilo, bila kukosa, huvitambulisha Vyuo vya Marekani mahali pa Rumi. Lakini ikiwa hukubali kwamba alama zina maana zaidi ya moja, au ikiwa unaamini hivyo lakini hujazoea vya kutosha kuwa na imani kamili katika kanuni hiyo, basi itakuwa karibu haiwezekani kwako kufuata mantiki ambayo sasa itatumika.
Every two-horned power represents the United States in the last days. France is the twofold power represented by Sodom and Egypt. Islam also typifies the United States, for the United States is the false prophet in relation to the papal power who is Jezebel. The United States is Salome in subjection to Herodias. Balaam is a symbol of a false prophet too, though his story is more complex than simply being a false prophet.
Tout pouvoir à deux cornes représente les États-Unis dans les derniers jours. La France est la puissance double représentée par Sodome et l’Égypte. L’islam préfigure également les États-Unis, car les États-Unis sont le faux prophète en relation avec le pouvoir papal, qui est Jézabel. Les États-Unis sont Salomé, soumise à Hérodiade. Balaam est aussi un symbole de faux prophète, bien que son histoire soit plus complexe que le simple fait d’être un faux prophète.
Balaam’s prophecies, which were recorded after he blessed Israel three times, are associated with Islam in a variety of ways. The ass is a symbol of Islam, and you can’t keep the talking ass out of a story of Balaam. The wise men from the east who came to worship the baby Jesus were guided by Balaam’s prophecies. Islam of the three woes of Revelation chapter nine represents the false prophet Mohammed.
Les prophéties de Balaam, qui furent consignées après qu’il eut béni Israël trois fois, sont associées à l’islam de diverses manières. L’ânesse est un symbole de l’islam, et l’on ne saurait exclure l’ânesse parlante d’un récit concernant Balaam. Les mages venus d’Orient pour adorer l’enfant Jésus furent guidés par les prophéties de Balaam. L’islam, dans le cadre des trois malheurs d’Apocalypse chapitre neuf, représente le faux prophète Mahomet.
If you understand that symbols have more than one meaning, then you will no doubt also understand that many truths are so important that they are represented by a variety of symbols. The symbol that establishes the vision is a symbol of Rome, and therefore it is obvious that Rome would be a primary theme throughout Bible prophecy. One classic and well-established symbol of Rome is the king of the north in Daniel chapter eleven. The king of the north who comes to his end with none to help is the papal power, the Roman church, the pope of Rome, the man of sin.
Haddii aad garanayso in calaamaduhu leeyihiin wax ka badan hal macne, markaas shaki la’aan waxaad kaloo garanaysaa in xaqiiqooyin badan ay sidaas u muhiim yihiin oo lagu matalo calaamado kala duwan. Calaamadda dejisa aragtida waa calaamad Rooma ah, sidaa darteedna waa wax cad in Rooma ay ahaan lahayd mawduuc aasaasi ah oo ka dhex muuqda waxsii sheegyada Kitaabka Quduuska ah oo dhan. Mid ka mid ah calaamadaha caadiga ah ee si wanaagsan loo aasaasay ee Rooma waa boqorka woqooyi ee ku xusan Daanyeel cutubka kow iyo tobnaad. Boqorka woqooyi ee yimaada dhammaadkiisa iyadoo aan cidina caawinayn waa awoodda baabtiisnimada, kaniisadda Rooma, baadariga Rooma, ninka dembiga.
In the controversy of Uriah Smith, it was claimed that the king of the north in verse thirty-six was France, and the king of the north in verse forty was Turkey. Both France and Turkey are symbols of the United States in different contexts, but as with the Protestants, and as it is today, in Smith’s controversy, he rejected the truth that the king of the north is a symbol of Modern Rome, and claimed the symbol of Rome was represented by a symbol of the United States in the nation of France, and again that the symbol of Rome was a symbol of the United States as represented in the nation of Turkey.
Na kontroverse ya Uriah Smith, i sɔri ki soso fu nɔrti na fers triitigi-siksi na ben Fransi, èn soso fu nɔrti na fers forti na ben Turki. Fransi nanga Turki tu na simbolu fu den Ferinigde Steiti na ferskillende konteksi, ma leki nanga den Protestanti, èn leki a de tide disi, na kontroverse fu Smith, a ben weri da tru fu dati soso fu nɔrti na wan simbolu fu Modren Romi, èn a ben taki dati simbolu fu Romi ben de meki piki doro wan simbolu fu den Ferinigde Steiti na nasyon Fransi, èn baka dati simbolu fu Romi na wan simbolu fu den Ferinigde Steiti so leki a e de meki piki na nasyon Turki.
The context now contains three lines; Millerite history, Uriah Smith’s history, and the here and now. In each of those illustrations there is a controversy over a symbol of Rome, which is misapplied through misunderstanding Rome as a symbol of the United States.
Le contexte contient désormais trois lignes : l’histoire millérite, l’histoire d’Uriah Smith, et l’ici et le maintenant. Dans chacune de ces illustrations, il y a une controverse au sujet d’un symbole de Rome, qui est mal appliqué par suite de l’incompréhension de Rome en tant que symbole des États-Unis.
The line of the controversy of “the daily,” in the book of Daniel upholds this very same emphasis of arguing against the truth regarding a symbol of Rome, though there are some important nuances in this history.
Mstari wa mabishano kuhusu “sadaka ya daima” katika kitabu cha Danieli unadumisha mkazo huohuo wa kupinga ukweli kuhusu ishara ya Rumi, ingawa katika historia hii kuna baadhi ya tofauti muhimu za kina.
The logic of Uriah Smith’s prophetic model led his followers to misapply the sixth plague in chapter sixteen of Revelation. A primary problem in Smith’s application of chapter sixteen, other than his attempt to apply everything literally, in a period when everything is to be applied spiritually, was his inability to see the specific structure of the threefold union of the dragon, the beast and false prophet. By replacing the true meaning of the symbols with meanings of a private interpretation Smith’s logic precludes the ability to recognize how the threefold union is formed, and how it is formed is “the great test for the people of God by which their eternal salvation will be determined.”
La logique du modèle prophétique d’Uriah Smith conduisit ses partisans à mal appliquer la sixième plaie du chapitre seize de l’Apocalypse. Un problème fondamental dans l’application que Smith faisait du chapitre seize, outre sa tentative d’appliquer tout littéralement, en une période où tout doit être appliqué spirituellement, était son incapacité à discerner la structure précise de l’union triple du dragon, de la bête et du faux prophète. En substituant au véritable sens des symboles des significations relevant d’une interprétation particulière, la logique de Smith exclut la possibilité de reconnaître comment se forme l’union triple; or la manière dont elle se forme est « le grand test pour le peuple de Dieu, par lequel sera décidée leur salut éternel ».
The misapplication of symbols of Rome are an attempt by Satan to prevent God’s last-day people from seeing not only modern Rome, but how modern Rome is formed. The necessity of recognizing the prophetic characteristics associated with the joining together of the United Nations, the papal power and the United States contains eternal consequences.
דער פֿאַלשער אַנווענדונג פֿון די סימבאָלן פֿון רוים איז אַ פּרוּוו פֿון שׂטן צו פֿאַרהיטן גאָטס פֿאָלק פֿון די לעצטע טעג צו זען נישט בלויז דעם מאָדערנעם רוים, נאָר אויך ווי דער מאָדערנער רוים ווערט געשאַפֿן. די נייטיקייט צו דערקענען די נבואישע כאַראַקטעריסטיקן, פֿאַרבונדן מיטן צוזאַמענפֿאַרבינדן פֿון די פֿאַראייניקטע פֿעלקער, די פּאַפּסטישע מאַכט און די פֿאַראייניקטע שטאַטן, טראָגט אייביקע נאָכפֿאָלגן.
In the book of Daniel, there is a special test that emphasizes the importance of recognizing the relationships of these three powers, and there is another special test that emphasizes these identical points in the book of Revelation. “The daily” in the book of Daniel was understood to be pagan Rome by William Miller as he studied 2 Thessalonians. Miller understood from the description of the prophetic relationship between pagan Rome and papal Rome in 2 Thessalonians that the word, “daily,” was a symbol of pagan Rome, and the abomination of desolation would therefore be papal Rome.
Na kitabu cha Danieli, kuna jaribu maalumu linalosisitiza umuhimu wa kutambua mahusiano ya mamlaka hizi tatu, na kuna jaribu jingine maalumu linalosisitiza mambo hayohayo katika kitabu cha Ufunuo. “Ya daima” katika kitabu cha Danieli ilieleweka kuwa ni Rumi ya kipagani na William Miller alipokuwa akisoma 2 Wathesalonike. Miller alielewa kutokana na maelezo ya uhusiano wa kiunabii kati ya Rumi ya kipagani na Rumi ya kipapa katika 2 Wathesalonike kwamba neno “ya daima” lilikuwa ishara ya Rumi ya kipagani, na kwa hiyo chukizo la uharibifu lingekuwa Rumi ya kipapa.
The point we are underscoring though is that in 2 Thessalonians the relationship between pagan Rome and papal Rome is placed in a context that teaches that when and if you do not understand the relationship of those two powers, you receive strong delusion, and are lost for eternity.
Tin cingtheih petuh hi 2 Thessalonika sungah hmangaihna nei lo Rome leh pope Rome karlak inzawmna chu hetiangin dah a ni: chu inzawmna pahnihte chu i lo hrethiam loh chuan, leh i hrethiam duh loh pawhin, i chungah thlarau dik lo hruaihna chak tak a lo thleng a, chatuan atan i boral dawn tih zirtirna thu-ah a awm.
This is the same warning of the sixth plague where not only the dragon, who was pagan Rome in 2 Thessalonians, and the beast, who was the “man of sin” in that passage, but also in chapter sixteen you have the false prophet. The passage is emphasizing the importance of recognizing the relationship of the powers who make up Modern Rome’s threefold union, that is also modern Babylon.
Toto je totéž varování jako při šesté ráně, kde se objevuje nejen drak, jímž byl v 2. Tesalonickým pohanský Řím, a šelma, která byla v oné pasáži „člověkem hříchu“, nýbrž v šestnácté kapitole také falešný prorok. Tento oddíl zdůrazňuje důležitost rozpoznání vztahu mezi mocnostmi, které tvoří trojnásobné sjednocení novodobého Říma, což je zároveň novodobý Babylón.
The controversy over “the daily” addresses the very same last-day controversy, but it expands the identification of the controversy by adding the importance of understanding the relationship between the three powers who make up Modern Rome. To refuse to see this truth, is to guarantee strong delusion for your reward.
La controverse au sujet du « continuel » traite de cette même controverse des derniers jours, mais elle en élargit l’identification en y ajoutant l’importance de comprendre la relation entre les trois puissances qui constituent la Rome moderne. Refuser de voir cette vérité, c’est s’assurer, pour récompense, une puissante séduction.
In the current controversy those identifying the United States as the robbers appear unable to even assent to understanding why it would matter that the United States is repeatedly represented as being in subjection to the papal power rather than being the papal power itself. Basic common sense recognizes that the power who is controlling the relationship in politics, history, marriage and Bible prophecy is considered as the head, and the head is what exalts itself to establish the vision and then falls.
Nos debates atuais, aqueles que identificam os Estados Unidos como os saqueadores parecem incapazes até mesmo de admitir a compreensão de por que seria importante que os Estados Unidos sejam repetidamente representados como estando em sujeição ao poder papal, em vez de serem o próprio poder papal. O simples bom senso reconhece que o poder que controla a relação na política, na história, no casamento e na profecia bíblica é considerado como a cabeça; e a cabeça é aquilo que se exalta para estabelecer a visão e depois cai.
The logic that identifies the United States as the robbers, is unable to apply the history that was represented, and thereafter fulfilled, from 321 to 538. The symbol of the United States must fall away before the “man of sin” would be revealed. The “man of sin” gets revealed again in the last days, and before he does the United States must fall away first.
La logique qui identifie les États-Unis comme les ravisseurs est incapable d’appliquer l’histoire qui fut représentée, puis accomplie, de 321 à 538. Le symbole des États-Unis doit d’abord disparaître avant que « l’homme du péché » ne soit révélé. « L’homme du péché » est de nouveau révélé dans les derniers jours, et avant qu’il ne le soit, les États-Unis doivent d’abord disparaître.
The Sunday law in the United States does not identify the United States as Modern Rome, it identifies that national ruin has arrived, and that the United States has been fully disconnected from righteousness. The Modern Rome that gets revealed when the United States falls away at the Sunday law is the papal power, who then and there just conquered her ally, the false prophet.
La loi dominicale aux États-Unis n’identifie pas les États-Unis comme la Rome moderne ; elle identifie que la ruine nationale est arrivée et que les États-Unis ont été entièrement séparés de la justice. La Rome moderne qui est révélée lorsque les États-Unis apostasient à la loi dominicale, c’est la puissance papale, qui alors et là même vient de vaincre son allié, le faux prophète.
“The daily” in the book of Daniel and its relationship to the message of William Miller, and the significance of Miller’s understanding being derived from 2 Thessalonians chapter two, and the warning to keep your garments in the sixth plague, all identify elements from those controversies that address current issues.
“Le continuel” dans le livre de Daniel, et sa relation avec le message de William Miller, ainsi que l’importance du fait que la compréhension qu’en avait Miller était tirée du chapitre deux de 2 Thessaloniciens, et l’avertissement de garder ses vêtements dans la sixième plaie, identifient tous des éléments issus de ces controverses qui touchent aux questions actuelles.
The warning of 2 Thessalonians chapter two in the last days is about a class that identifies the United States as a symbol, but refuses to be guided by the light that addresses the United States’ relationship with papal Rome. In doing this they will see the relationship of not only papal Rome and the United States, but also the United Nations, the dragon power of Revelation chapter sixteen.
L’avertissement de 2 Thessaloniciens, chapitre deux, pour les derniers jours, concerne une catégorie de personnes qui identifie les États-Unis comme un symbole, mais refuse de se laisser guider par la lumière qui traite de la relation des États-Unis avec la Rome papale. En agissant ainsi, elles verront la relation non seulement entre la Rome papale et les États-Unis, mais aussi avec les Nations Unies, la puissance du dragon d’Apocalypse, chapitre seize.
As with Uriah Smith, A.G. Daniells and W.W. Prescott, who Sister White identified as being unable to reason from cause to effect, so too are those who refuse to be guided by the direction of God’s prophetic Word in its elaboration of the relationship of these three powers in the last days.
Bii Uriah Smith, A.G. Daniells, ndi W.W. Prescott, amene Sister White anawadziŵitsa kuti sanathe kulingalira kuchokera ku chifukwa kufika ku zotsatira, momwemonso alili amene akukana kutsogoleredwa ndi malangizo a Mawu aulosi a Mulungu m’kufotokoza kwake ubale wa maulamuliro atatu amenewa m’masiku otsiriza.
Like the first, the current, and the Uriah Smith controversies, the controversy of the relationship of the three powers as represented in 2 Thessalonians and the sixth plague manifests a private interpretation that points to the United States, but refuses to see certain prophetic characteristics of the United States that would expose their erroneous concept, and possibly bring them to the light.
Wie die erste, die gegenwärtige und die Uriah-Smith-Kontroverse offenbart die Kontroverse über das Verhältnis der drei Mächte, wie sie in 2. Thessalonicher und in der sechsten Plage dargestellt sind, eine private Auslegung, die auf die Vereinigten Staaten weist, sich jedoch weigert, gewisse prophetische Merkmale der Vereinigten Staaten zu erkennen, die ihr irriges Verständnis bloßstellen und sie möglicherweise zum Licht führen würden.
After September 11, 2001 the controversy over the four insects of Joel arose. The truth being that the insects represented a progressive spiritual declension of the Laodicean Seventh-day Adventist church by the introduction of Catholic and apostate Protestant theology. Again the correct application of the four insects is Rome, but the private interpretation claimed it was Islam, which is a symbol of a false prophet, and therefore a symbol of the United States. Line upon line, the controversies from Advent history which we have just addressed, all speak to the same truth.
11. септембра 2001. настала је расправа о четири инсекта из књиге пророка Јоила. Истина је да су ти инсекти представљали прогресивно духовно опадање лаодикијске Цркве адвентиста седмог дана услед увођења католичке и отпадничке протестантске теологије. И опет, исправна примена четири инсекта јесте Рим, али је приватно тумачење тврдило да је то ислам, који је симбол лажног пророка, а стога и симбол Сједињених Држава. Правило на правило, расправе из адвентистичке историје којима смо се управо позабавили, све говоре о истој истини.
The wrong side, on four witnesses, identifies the robbers as the United States, and upon two witnesses the wrong side’s understanding of the United States as a symbol is incorrect. God’s last-day candidates to be among the one hundred and forty-four thousand are now in a prophetic test. It is not a test that is accomplished by simply casting your vote for this side or that side. It is a test that can only genuinely be navigated correctly if the prophetic rules are accurately applied. In order for the Lion of the tribe of Judah to awaken His last-day people to the fact that they are not studying deeply enough, He allowed heresies to be introduced.
Le côté erroné, sur la base de quatre témoins, identifie les brigands comme étant les États-Unis, et, sur la base de deux témoins, la compréhension qu’a le côté erroné des États-Unis en tant que symbole est incorrecte. Les candidats de Dieu, dans les derniers jours, à faire partie des cent quarante-quatre mille, sont maintenant soumis à une épreuve prophétique. Ce n’est pas une épreuve qui s’accomplit simplement en donnant votre voix pour ce côté-ci ou pour ce côté-là. C’est une épreuve qui ne peut véritablement être franchie correctement que si les règles prophétiques sont appliquées avec exactitude. Afin que le Lion de la tribu de Juda réveille son peuple des derniers jours au fait qu’il n’étudie pas assez profondément, Il a permis que des hérésies soient introduites.
The fact that a heresy arose within this movement identifies that our personal aptitude in regard to the rules of prophetic interpretation is weaker than it should be. Rome establishes the vision, and the vision of the last days is the final rise and fall of the king of the north. That “king” is also the “man of sin”, and the “man of sin” is the “mystery of iniquity,” and that “wicked.” He is the antichrist, he is symbolized as the “robbers of thy people,” and he is the “head” of Modern Rome.
Ko tawh hian he hrilfiah loh zirtîrna chu he thawh hna hmuna lo awm ta a nih avângin, hrilhlâwkna hrilhfiah dân kalhmangte chungchângah kan mimal thiamna chu a nih tûr angin a chak lohzia a hriattîr a ni. Rome chuan inlârna a din a, ni hnuhnûngte inlârna chu hmâr lam lal ber chu a tawpna atâna a kaihthûk leh a tlâkna hnuhnung ber a ni. Chu “lal” chu “sual mi” pawh a ni a, “sual mi” chu “sualna thugûk” a ni bawk a, chu “sual tak” pawh a ni. Ani chu antichrist a ni a, “i mite suamtu” tihin entîrin a awm bawk a, Ani chu Rome Tûnlaia “lu” pawh a ni.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
«Абя, хто блытаецца ў сваім разуменні слова, хто не здольны ўбачыць значэнне антыхрыста, безумоўна, паставяць сябе на бок антыхрыста. Цяпер для нас няма часу, каб упадабняцца свету. Данііл стаіць у сваім удзеле і на сваім месцы. Прароцтвы Данііла і Яна павінны быць зразуметы. Яны тлумачаць адно аднаго. Яны адкрываюць свету ісціны, якія кожны павінен разумець. Гэтыя прароцтвы павінны быць сведчаннем у свеце. Сваім здзяйсненнем у гэтыя апошнія дні яны растлумачаць саміх сябе». Kress Collection, 105.