The subject of the sanctuary was the “key” that unlocked the disappointment of October 22, 1844 at the beginning of the third angel’s message, and it is the subject of the disappointment that is the “key” to unlock the sanctuary message of the temple test at the end of the third angel.
Le sujet du sanctuaire fut la « clé » qui déverrouilla la déception du 22 octobre 1844 au commencement du message du troisième ange, et c’est le sujet de la déception qui est la « clé » permettant de déverrouiller le message du sanctuaire de l’épreuve du temple à la fin du troisième ange.
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:19.
Et je te donnerai les clefs du royaume des cieux : et tout ce que tu lieras sur la terre sera lié dans les cieux ; et tout ce que tu délieras sur la terre sera délié dans les cieux. Matthieu 16:19.
The fact that September 11, 2001 is understood as “9/11” in agreement with “911” being the symbol of an emergency call in the United States, was designed by the One who designed all things. Understanding the disappointment of July 18, 2020 is what allows the movement of the one hundred and forty-four thousand to be recognized as such; but only by those who wish to see that Jesus represents the spiritual with the natural today no differently than He did two thousand years ago. “20/20” vision is the best you can have, and the disappointment of 2020 is the waymark that allows the temple to be recognized in the prophetic history of the ten virgins.
এ কথা যে ১১ সেপ্টেম্বর, ২০০১ তারিখটি “9/11” হিসেবে বোঝা হয়—যা যুক্তরাষ্ট্রে জরুরি আহ্বানের প্রতীক “911”-এর সঙ্গে সঙ্গতিপূর্ণ—তা সেই ব্যক্তির দ্বারাই পরিকল্পিত, যিনি সমস্ত কিছু পরিকল্পনা করেছেন। ১৮ জুলাই, ২০২০-এর হতাশা সম্বন্ধে উপলব্ধিই সেই বিষয়, যা এক লক্ষ চুয়াল্লিশ হাজারের আন্দোলনকে সেইরূপ বলে চিনে নিতে সক্ষম করে; কিন্তু কেবল তাদের কাছেই, যারা দেখতে ইচ্ছুক যে যীশু আজও দুই হাজার বছর পূর্বের ন্যায় স্বাভাবিক বিষয়ের মাধ্যমে আধ্যাত্মিক বিষয়কে উপস্থাপন করেন। “20/20” দৃষ্টি হলো সর্বোত্তম দৃষ্টি যা কারও থাকতে পারে, এবং ২০২০ সালের হতাশাই সেই দিশাচিহ্ন, যা দশ কুমারীর ভবিষ্যদ্বাণীমূলক ইতিহাসে মন্দিরকে চিনে নিতে সক্ষম করে।
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
« La parabole des dix vierges de Matthieu 25 illustre également l’expérience du peuple adventiste. » The Great Controversy, 393.
Twenty 20 vision is even better when combined with the hindsight represented by the foundational truths. Paul teaches that “the spirits of the prophets are subject to the spirits of the prophets,” and Matthew’s virgins are therefore the same virgins that John identifies as the one hundred and forty-four thousand, and John identifies them as virgins in—Revelation 144.
La vision vingt sur vingt est meilleure encore lorsqu’elle est alliée au recul que représentent les vérités fondamentales. Paul enseigne que « les esprits des prophètes sont soumis aux prophètes » ; les vierges de Matthieu sont donc les mêmes vierges que Jean identifie comme les cent quarante-quatre mille, et Jean les identifie comme vierges dans l’Apocalypse 144.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Qa waa isaan haadhotaan hin xureeffamne; isaan durboota dha. Qa kunoo Isa Hoolicha dhaabbatanii bakka inni dhaqu hundumaatti isa duukaa buʼu. Isaan kun namoota keessaa furamanii Waaqayyoo fi Hoolichaaf firii jalqabaa taʼaniiru. Mulʼata 14:4.
The first fruits of the fall season are the virgins who follow the Lamb into the temple, and the “key” to understanding the temple is the disappointment of 2020.
Matunda ya kwanza ya majira ya vuli ni mabikira wanaomfuata Mwana-Kondoo kuingia hekaluni, na “ufunguo” wa kuielewa hekalu ni kukatishwa tamaa kwa mwaka 2020.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
At sa kaniyang balikat ay aking ilalagay ang susi ng sambahayan ni David; kaya siya’y magbubukas, at walang magsasara; at siya’y magsasara, at walang magbubukas. Isaias 22:22.
If an Adventist is to be among the 144,000, they will of prophetic necessity have suffered a disappointment that was caused by the presentation of a public prediction that failed.
Si un adventiste doit être au nombre des 144 000, il lui faudra, par nécessité prophétique, avoir subi une déception causée par la proclamation d’une prédiction publique qui ne s’est pas accomplie.
“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.
«Я часто обращаюсь к притче о десяти девах, из которых пять были мудрыми, а пять — неразумными. Эта притча исполнилась и исполнится до последней буквы, ибо она имеет особое применение к настоящему времени и, подобно вести третьего ангела, исполнилась и будет оставаться истиной для настоящего времени до самого конца времени». Review and Herald, August 19, 1890.
The battle of Panium in verse fifteen of Daniel eleven is the battle that leads to verse sixteen, which identifies the Sunday law in the United States.
La bataille de Panium, au verset quinze de Daniel onze, est la bataille qui conduit au verset seize, lequel identifie la loi du dimanche aux États-Unis.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.
Alors le roi du nord viendra, élèvera des retranchements, et s’emparera des villes les plus fortifiées; et les forces du midi ne résisteront pas, ni son peuple d’élite, et il n’y aura point de force pour résister. Daniel 11:15.
In this verse the United States defeats Russia, along with Russia’s chosen people. But in the next verse. No one can stand against the rise of Rome, which marks Judah and Jerusalem as the first step in its conquest of the world; as Rome rose up as the fourth kingdom of Bible prophecy. By standing in the literal glorious land in verse sixteen, the symbol of literal Rome’s authority was within the literal glorious land; thus, typifying verse forty-one, when the mark of spiritual Rome’s authority is enforced upon the spiritual glorious land of the United States.
Mu ndime iyi, United States igonjetsa Russia, pamodzi ndi anthu osankhidwa a Russia. Koma mu ndime yotsatira, palibe amene angayime motsutsana ndi kuwuka kwa Roma, kumene kumayika chizindikiro pa Yuda ndi Yerusalemu monga sitepe yoyamba ya kugonjetsa kwake dziko lapansi; monga Roma inadzuka kukhala ufumu wachinayi wa uneneri wa m’Baibulo. Pakuyima m’dziko lokongola lenileni mu ndime 16, chizindikiro cha ulamuliro wa Roma weniweni chinali mkati mwa dziko lokongola lenileni; motero, kuchisonyeza pasadakhale ndime 41, pamene chizindikiro cha ulamuliro wa Roma wauzimu chikakamizidwa pa dziko lokongola lauzimu la United States.
The two horns of the earth-beast of Revelation thirteen represent Republicanism and Protestantism. In verse fifteen of Daniel eleven Antiochus Magnus, known as Antiochus III and Antiochus the Great defeats the southern kingdom, represented by the Ptolemaic dynasty. Antiochus represents Donald Trump and the southern king represents Russia. The battle of Panium is the battle between the United States and Russia and Russia’s chosen people, a battle which Antiochus prevailed, but thereafter saw his kingdom conquered by literal Rome—the power of verse fourteen, that establishes the external vision of the Republican horn of the earth beast. The internal vision is represented by the Protestant horn of the earth beast. Both horns are at the battle of Panium, for Peter is there as a Protestant with his message from the book of Joel.
Thlaloshaka tsha phukhu ya phologolo ya lefatshe ya Tshenolo kgaolo ya lesome le boraro di emela Rephabolikaniseme le Boprotestanta. Mo temaneng ya lesome le botlhano ya Daniele kgaolo ya lesome le bongwe, Antiokhase Magnus, yo gape a itsiweng e le Antiokhase III le Antiokhase yo Mogolo, o fenya bogosi jwa borwa, jo bo emetsweng ke losika lwa Ptolemy. Antiokhase o emela Donald Trump, mme kgosi ya borwa e emela Russia. Ntwa ya Panium ke ntwa e e fa gare ga United States le Russia le batho ba Russia ba ba tlhophilweng, e leng ntwa e mo go yone Antiokhase a neng a fenya, mme morago ga moo a bona bogosi jwa gagwe bo fentshiwa ke Roma ya mmatota—maatla a temana ya lesome le bone, a a tlhomamisang ponatshegelo ya kwa ntle ya lonaka lwa Rephabolikani lwa phologolo ya lefatshe. Ponatshegelo ya ka fa gare e emetswe ke lonaka lwa Boprotestanta lwa phologolo ya lefatshe. Dinaka tsotlhe tse pedi di mo ntweng ya Panium, gonne Petere o teng foo e le Moprotestanta ka molaetsa wa gagwe o o tswang mo bukeng ya Joele.
250 Years
250 Bliadhna
When we consider the two lines of the earth beast, we find that in 1776 the earth beast began its rise, and by 1798, (twenty-two years later) the sea beast of Revelation thirteen received its deadly wound, and the earth beast began its rule as the sixth kingdom of Bible prophecy. Two hundred and fifty years later, in 2026 we have awakened to the internal temple test that began May 8, 2025.
Lorsque nous considérons les deux lignées de la bête de la terre, nous constatons qu’en 1776 la bête de la terre commença son ascension, et qu’en 1798, (vingt-deux ans plus tard) la bête de la mer d’Apocalypse treize reçut sa blessure mortelle, et la bête de la terre commença son règne comme le sixième royaume de la prophétie biblique. Deux cent cinquante ans plus tard, en 2026, nous nous sommes éveillés à l’épreuve du temple intérieur qui a commencé le 8 mai 2025.
Those “250” years are also connected with Antiochus Magnus. Beginning with the decree in 457 BC and projecting from that decree two hundred and fifty years we arrive at 207, seven years before the battle of Panium, and ten years after Ptolemy defeated Antiochus at the battle of Raphia, which is represented in verse eleven of Daniel eleven. Daniel 11:11 is of course the external line of the Republican horn that aligns with Revelation 11:11, which is the internal line of the Protestant horn. Daniel and the Revelation are the same book, and Revelation employs the seals as symbols of external prophecy and the churches as symbols of the parallel internal prophecy.
Ті «250» років також пов’язані з Антіохом Великим. Починаючи від указу 457 року до Р. Х. і відкладаючи від цього указу двісті п’ятдесят років, ми приходимо до 207 року, за сім років до битви при Панії та через десять років після того, як Птолемей переміг Антіоха в битві при Рафії, що представлено в одинадцятому вірші одинадцятого розділу Даниїла. Даниїл 11:11, звичайно, є зовнішньою лінією республіканського рогу, яка узгоджується з Об’явленням 11:11, що є внутрішньою лінією протестантського рогу. Даниїл і Об’явлення — це та сама книга, і Об’явлення використовує печаті як символи зовнішнього пророцтва, а церкви — як символи паралельного внутрішнього пророцтва.
Cyrus represents all three decrees, for you cannot have a third without a first and a second.
Cyrus représente les trois décrets, car on ne peut avoir un troisième sans un premier et un second.
“In the seventh chapter of Ezra the decree is found. Verses 12–26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [“decree,” margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.
「『エズラ記』第七章にその勅令が記されている。12–26節。最も完全な形において、それはペルシヤの王アルタシャスタによって、紀元前457年に発せられた。しかし『エズラ記』6:14には、エルサレムにある主の宮が「クロスとダリヨス、およびペルシヤの王アルタシャスタの命令〔欄外訳「勅令」〕に従って」建てられたと述べられている。これら三人の王は、その勅令を起こし、再確認し、完成することによって、2300年の始まりを示すために預言が要求した完全さにそれを至らせた。勅令が完成した時、すなわち紀元前457年をその命令の年代として採るならば、七十週に関する預言のあらゆる規定が成就していたことが明らかになった。』 『各時代の大争闘』326頁。」
From the three decrees that are represented by Cyrus in 457 BC, “250” years concludes in the history between the battle of Raphia in 217 BC, when Ptolemy IV defeated Antiochus the Great and 200 BC when Antiochus then defeated Ptolemy at the battle of Panium in verse fifteen. The line aligns Antiochus Magnus with Donald Trump. At the beginning of the sixth kingdom of Bible prophecy in 1776 unto 1798 there is a period of “22” years that represent the rise of the sixth kingdom. Those “22” years also illustrate the history represented by the number “22” at the end of the history of the sixth kingdom from 2001 unto 2023. “22” is the symbol of the combination of Divinity with humanity which is accomplished within the history of the sixth kingdom of Bible prophecy, who is the earth beast with an external horn of Republicanism and an internal horn of Protestantism.
Kutoka katika amri hizo tatu zinazowakilishwa na Koreshi mwaka 457 KK, “250” ya miaka inakamilika katika historia iliyo kati ya vita vya Raphia mwaka 217 KK, ambapo Ptolemy IV alimshinda Antiochus Mkuu, na mwaka 200 KK, ambapo Antiochus kisha alimshinda Ptolemy katika vita vya Panium katika aya ya kumi na tano. Mstari huo unamlinganisha Antiochus Magnus na Donald Trump. Mwanzoni mwa ufalme wa sita wa unabii wa Biblia katika 1776 hadi 1798 kuna kipindi cha miaka “22” kinachowakilisha kuinuka kwa ufalme wa sita. Miaka hiyo “22” pia inaonyesha historia inayowakilishwa na namba “22” mwishoni mwa historia ya ufalme wa sita kutoka 2001 hadi 2023. “22” ni ishara ya muungano wa Uungu na ubinadamu unaotimizwa ndani ya historia ya ufalme wa sita wa unabii wa Biblia, ambao ni mnyama wa nchi mwenye pembe ya nje ya Urepublikanizimu na pembe ya ndani ya Uprotestanti.
The work Christ accomplishes with the union represented by “22” is the final work of Christ in the Most Holy Place, that is represented by the blotting out of sin, which according to Joel accompanied with Peter’s inspired commentary takes place during the outpouring of the latter rain.
Le travail que le Christ accomplit par l’union représentée par « 22 » est l’œuvre finale du Christ dans le lieu très saint, laquelle est représentée par l’effacement du péché et qui, selon Joël accompagné du commentaire inspiré de Pierre, s’accomplit durant l’effusion de la pluie de l’arrière-saison.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Acts 3:19.
Nkebɔne nnuesi, na monsakra mo adwene, na wɔapepa mo bɔne, bere a ahomegye mmerɛ no befi Awurade anim aba. Asomafo Nnwuma 3:19.
The blotting out of sin is the last work of the heavenly High Priest.
Ity famafana ny ota ity no asa farany ataon’ilay Mpisoronabe any an-danitra.
“As anciently the sins of the people were by faith placed upon the sin offering and through its blood transferred, in figure, to the earthly sanctuary, so in the new covenant the sins of the repentant are by faith placed upon Christ and transferred, in fact, to the heavenly sanctuary. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. But before this can be accomplished, there must be an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of His atonement. The cleansing of the sanctuary therefore involves a work of investigation—a work of judgment. This work must be performed prior to the coming of Christ to redeem His people; for when He comes, His reward is with Him to give to every man according to his works. Revelation 22:12.” The Great Controversy, 421.
“De même qu’autrefois les péchés du peuple étaient, par la foi, placés sur l’offrande pour le péché et, par son sang, transférés en figure dans le sanctuaire terrestre, de même, dans la nouvelle alliance, les péchés des repentants sont, par la foi, placés sur le Christ et transférés, en réalité, dans le sanctuaire céleste. Et de même que la purification typique du sanctuaire terrestre s’accomplissait par l’enlèvement des péchés par lesquels il avait été souillé, de même la purification réelle du sanctuaire céleste doit s’accomplir par l’enlèvement, ou l’effacement, des péchés qui y sont consignés. Mais avant que cela puisse s’accomplir, il faut qu’un examen des livres de mémoire ait lieu afin de déterminer quels sont ceux qui, par la repentance du péché et la foi en Christ, ont droit aux bienfaits de Son expiation. La purification du sanctuaire implique donc une œuvre d’investigation — une œuvre de jugement. Cette œuvre doit être accomplie avant la venue du Christ pour racheter Son peuple; car lorsqu’Il viendra, Sa récompense sera avec Lui, pour rendre à chacun selon ses œuvres. Apocalypse 22:12.” The Great Controversy, 421.
The work that began on October 22, 1844, began at the climax of the Midnight Cry and the work is finished at the climax of the Midnight Cry, which Peter identifies as the period of the blotting out sin, which marks the period of the judgment of the living, when the “times of refreshing” arrives.
Igikorwa cyatangiye ku wa 22 Ukwakira 1844 cyatangiriye ku ndunduro y’Induru yo mu Gicuku, kandi icyo gikorwa kirarangira ku ndunduro y’Induru yo mu Gicuku, ibyo Petero asobanura ko ari igihe cyo guhanagurwaho ibyaha, kikaba kiranga igihe cy’urubanza rw’abazima, ubwo “ibihe byo guhemburwa” bizaba bigeze.
“The work of the investigative judgment and the blotting out of sins is to be accomplished before the second advent of the Lord. Since the dead are to be judged out of the things written in the books, it is impossible that the sins of men should be blotted out until after the judgment at which their cases are to be investigated. But the apostle Peter distinctly states that the sins of believers will be blotted out ‘when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus Christ.’ Acts 3:19, 20. When the investigative judgment closes, Christ will come, and His reward will be with Him to give to every man as his work shall be.” The Great Controversy, 485.
„ʼn Ondersoekende oordeel en die uitdelging van sondes moet voltrek word vóór die tweede wederkoms van die Here. Aangesien die dooies geoordeel sal word volgens die dinge wat in die boeke geskryf is, is dit onmoontlik dat die sondes van mense uitgedelg sou word vóór die oordeel waarin hulle sake ondersoek moet word. Maar die apostel Petrus verklaar uitdruklik dat die sondes van gelowiges uitgedelg sal word ‘wanneer die tye van verkwikking sal kom van die aangesig van die Here af, en Hy Jesus Christus sal stuur.’ Handelinge 3:19, 20. Wanneer die ondersoekende oordeel afsluit, sal Christus kom, en sy loon sal met Hom wees om aan elkeen te gee volgens wat sy werk sal wees.” The Great Controversy, 485.
The “times of refreshing” are also the “times of the restitution of all things.”
Het “tijden van verkwikking” zijn ook de “tijden van de wederoprichting van alle dingen.”
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Repentez-vous donc, et convertissez-vous, afin que vos péchés soient effacés, lorsque des temps de rafraîchissement viendront de la part du Seigneur, et qu’il enverra Jésus-Christ, qui vous a été auparavant annoncé, lui que le ciel doit recevoir jusqu’aux temps du rétablissement de toutes choses, dont Dieu a parlé anciennement par la bouche de tous ses saints prophètes. Actes 3:19–21.
The “times of refreshing” comes “from the presence of the Lord” that occurs when “Jesus Christ” is sent. When the angel of Revelation ten descended on August 11, 1840, Sister White identified that the angel “was no less a personage than Jesus Christ.” The work Christ began on October 22, 1844 was ushered in by the history of 1840 to 1844; a history which Sister White says was “a glorious manifestation of the power of God,” while aligning that very history with the Pentecostal season in the time of Peter, and then using those two lines of prophetic history to point forward to the descent of the angel of Revelation eighteen who lightens the earth with His glory.
“Obdobia občerstvenia” prichádzajú “od prítomnosti Pánovej”, keď je poslaný “Ježiš Kristus”. Keď 11. augusta 1840 zostúpil anjel zo zjavenia desať, sestra Whiteová označila tohto anjela slovami, že “nebol nik menší než sám Ježiš Kristus”. Dielo, ktoré Kristus začal 22. októbra 1844, bolo uvedené do pohybu dejinami rokov 1840 až 1844; dejinami, o ktorých sestra Whiteová hovorí, že boli “slávnym prejavom Božej moci”, pričom práve tieto dejiny uvádza do súladu s obdobím Letníc v Petrovom čase a potom tieto dve línie prorockých dejín používa na to, aby ukázala dopredu na zostúpenie anjela zo zjavenia osemnásť, ktorý osvecuje zem svojou slávou.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Malaika anayeshirikiana katika kutangaza ujumbe wa malaika wa tatu atauangazia ulimwengu wote kwa utukufu wake. Hapa kunatabiriwa kazi yenye upana wa dunia nzima na nguvu isiyo ya kawaida. Vuguvugu la ujio la miaka ya 1840–44 lilikuwa udhihirisho mtukufu wa uweza wa Mungu; ujumbe wa malaika wa kwanza ulipelekwa katika kila kituo cha umishonari duniani, na katika nchi nyingine kulikuwako mwamko mkuu zaidi wa kidini ambao umewahi kushuhudiwa katika nchi yoyote tangu Matengenezo ya karne ya kumi na sita; lakini haya yatapitiliwa mbali na mwendo huo wenye nguvu chini ya onyo la mwisho la malaika wa tatu.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Kazi hiyo itakuwa sawa na ile ya Siku ya Pentekoste. Kama vile ‘mvua ya kwanza’ ilivyotolewa, katika kumwagwa kwa Roho Mtakatifu mwanzoni mwa injili, ili kusababisha kuota kwa mbegu ya thamani, ndivyo ‘mvua ya mwisho’ itakavyotolewa mwishoni mwake kwa ajili ya kuiva kwa mavuno. ‘Ndipo tutajua, tukidumu kumjua Bwana: kutoka kwake kumewekwa tayari kama asubuhi; naye atatujia kama mvua, kama mvua ya mwisho na mvua ya kwanza juu ya nchi.’ Hosea 6:3. ‘Basi furahini, enyi wana wa Sayuni, mkamfurahie Bwana, Mungu wenu; kwa maana amewapa mvua ya kwanza kwa kiasi, naye atawateremshia mvua, mvua ya kwanza, na mvua ya mwisho.’ Yoeli 2:23. ‘Katika siku za mwisho, asema Mungu, nitamimina kutoka kwa Roho Yangu juu ya wote wenye mwili.’ ‘Tena itakuwa kwamba kila atakayeliitia jina la Bwana ataokolewa.’ Matendo 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
„დიდი საქმე სახარებისა არ უნდა დასრულდეს ღვთის ძალის იმაზე ნაკლები გამოვლინებით, ვიდრე მის დასაწყისს ახასიათებდა. წინასწარმეტყველებანი, რომლებიც აღსრულდა ადრეული წვიმის გადმოღვრისას სახარების დასაწყისში, კვლავ უნდა აღსრულდეს გვიან წვიმაში მის დასასრულს. ეს არის ‘გაგრილების ჟამნი’, რომელთაც მოციქული პეტრე წინასწარ შეჰყურებდა, როდესაც თქვა: ‘მოინანიეთ უკუე და მოიქეცით, რაჲთა აღიხოცნენ თქუენნი ცოდვანი, რაჟამს მოვიდოდიან ჟამნი განსუენებისა უფლის პირისაგან; და მოავლინოს იესო.’ საქმეები 3:19, 20.“ The Great Controversy, 611.
The Advent movement of 1840 to 1844 was a glorious manifestation of the power of God that ushered in the opening of the work of Christ in cleansing His sanctuary. That history began when Jesus, represented as the first angel of Revelation fourteen, descended on August 11, 1840 as represented in chapter ten of Revelation. The manifestation of the power of God that then began escalated to the opening of the investigative judgment, and therefore typified a manifestation of the power of God which would escalate to the close of the investigative judgment. The period at the end began at 9/11, when Jesus again descended as the angel of Revelation eighteen when the great buildings of New York were brought down by the touch of God, and the work of the investigative judgment changed from the dead, unto the living. The rains arrive when Jesus is sent.
Vuguvugu la Waadventista la mwaka 1840 hadi 1844 lilikuwa udhihirisho wa utukufu wa nguvu za Mungu uliosababisha kufunguliwa kwa kazi ya Kristo katika kuisafisha patakatifu Pake. Historia hiyo ilianza wakati Yesu, akiwa amewakilishwa kama malaika wa kwanza wa Ufunuo kumi na nne, alishuka tarehe 11 Agosti, 1840 kama ilivyowakilishwa katika sura ya kumi ya Ufunuo. Udhihirisho wa nguvu za Mungu ulioanza wakati huo uliongezeka hadi kufunguliwa kwa hukumu ya upelelezi, na kwa hiyo uliwakilisha kwa mfano udhihirisho wa nguvu za Mungu ambao ungeongezeka hadi kufungwa kwa hukumu ya upelelezi. Kipindi cha wakati wa mwisho kilianza tarehe 9/11, wakati Yesu alishuka tena kama malaika wa Ufunuo kumi na nane, majengo makubwa ya New York yalipoangushwa kwa mguso wa Mungu, na kazi ya hukumu ya upelelezi ikabadilika kutoka kwa wafu, kwenda kwa walio hai. Mvua huja wakati Yesu anapotumwa.
Jesus taught that we are to ask in order to receive, and Zechariah says we are to ask for the latter rain, in the time of the latter rain. It is therefore evident you must know that you are in the time of the latter rain, in order to fulfill Zechariah’s direction.
Jezi o rte hian a lo dil, cule Zekariah cun ruah hnuaihnia hunah ruah hnuaiah dil tur kan ni tih a sawi. Chuvangin, Zekariah kaihhruaina i tihhlawhtlin theih nan, ruah hnuaihnia hunah i awm tih i hriat a tul tih chu chiang takin a lang.
Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 10:1.
Rabbii irraa bokkaa gaafadha yeroo bokkaa dhumaa; akkasitti Rabbiguun duumessa ifaa in uuma, bokkaa roobas isaaniif in kenna, nama hundumaatiif marga dirree keessas. Zakaariyaas 10:1.
At 9/11 Jesus descended as the angel of Revelation eighteen and the latter rain began to sprinkle, but it only falls on those who meet Zechariah’s command to “ask for the latter rain,” when you have the genuine understanding that “the times of refreshing” and restoration of all things has arrived. The soul must “recognize” that the prophetic period of the latter rain has arrived.
À 9/11, Jésus descendit comme l’ange d’Apocalypse dix-huit, et la pluie de l’arrière-saison commença à tomber; mais elle ne tombe que sur ceux qui se conforment à l’ordre de Zacharie de « demander la pluie de l’arrière-saison », lorsque l’on possède la compréhension authentique que « des temps de rafraîchissement » et le rétablissement de toutes choses sont arrivés. L’âme doit « reconnaître » que la période prophétique de la pluie de l’arrière-saison est arrivée.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
«Nous ne devons pas attendre la pluie de l’arrière-saison. Elle vient sur tous ceux qui reconnaîtront et s’approprieront la rosée et les ondées de grâce qui tombent sur nous. Lorsque nous recueillons les fragments de lumière, lorsque nous apprécions les compassions certaines de Dieu, qui aime à nous voir nous confier en Lui, alors chaque promesse s’accomplira. [Ésaïe 61:11 cité.] Toute la terre doit être remplie de la gloire de Dieu.» The Seventh-day Adventist Bible Commentary, volume 7, 984.
At 9/11 the times of refreshing began, and the blotting out of the sins of the living began. That judgment is aligned with the very first tenant of the three-step covenant of Abraham. That first tenant was that when the Lord brought Israel out of Egyptian bondage He would judge both His covenant people, and the nation where they had been living as pilgrims and strangers. The first covenant people typified the last covenant people who are the one hundred and forty-four thousand. Those prophetic people will be judged as the Protestant horn of the earth beast, while the Republican horn of the earth beast is simultaneously judged.
۹/۱۱ پر تازگیِ اوقات کا آغاز ہوا، اور زندوں کے گناہوں کے مٹائے جانے کا آغاز ہوا۔ یہ عدالت ابراہیم کے تین مرحلوں والے عہد کی نہایت پہلی شرط کے عین مطابق ہے۔ وہ پہلی شرط یہ تھی کہ جب خداوند اسرائیل کو مصری غلامی سے نکال لائے گا تو وہ اپنے عہدی لوگوں پر بھی، اور اُس قوم پر بھی جہاں وہ مسافر اور پردیسی ہو کر رہتے تھے، عدالت کرے گا۔ پہلے عہدی لوگ آخری عہدی لوگوں کی تمثیل تھے، جو ایک لاکھ چوالیس ہزار ہیں۔ وہ نبوتی لوگ زمین کے درندے کے پروٹسٹنٹ سینگ کے طور پر عدالت میں لائے جائیں گے، جبکہ اسی کے ساتھ ساتھ زمین کے درندے کے ریپبلکن سینگ پر بھی عدالت کی جائے گی۔
The judgment of the Republican horn comes at the end of its history, which is the Sunday law. The Sunday law is represented in verse sixteen’s fulfillment of Rome taking control of Judah in 63 BC—on the Day of Atonement according to some historians.
Le jugement de la corne républicaine survient à la fin de son histoire, laquelle est la loi du dimanche. La loi du dimanche est représentée, dans l’accomplissement du verset seize, par la prise de contrôle de Juda par Rome en 63 av. J.-C. — au Jour des Expiations, selon certains historiens.
Antiochus Magnus, represents the United States in verses ten through fifteen. Ronald Reagan prevailed in the battle of verse ten, that typified verse forty’s collapse of the Soviet Union. Isaiah 8:8 identifies the same battle represented in verses ten and forty of Daniel eleven, and those three parallel verses allow Russia to be identified as the victor in verse eleven’s battle of Raphia.
Антиох Великий представляет Соединённые Штаты в стихах с десятого по пятнадцатый. Рональд Рейган одержал верх в битве десятого стиха, которая прообразовала крушение Советского Союза в сороковом стихе. Исайя 8:8 указывает на ту же самую битву, представленную в десятом и сороковом стихах одиннадцатой главы Даниила, и эти три параллельных стиха позволяют отождествить Россию как победителя в битве при Рафии в одиннадцатом стихе.
The battle of Raphia in verse eleven prefigured the war in Ukraine between the king of the south (Russia) and the papacy’s proxy power (the Ukraine). The war was initiated by the Obama Administration in the time of the first pope from the southern hemisphere, who was also the first pope from the America’s, though it was south America. “South” is a symbol of globalism, spiritualism and communism, and the first southern pope from the America’s aligned with the globalist president Obama, when the war of verse eleven arrived. Reagan as the United States in verse ten entered into a secret alliance with a conservative pope; then the Nazi’s of Ukraine were employed by a globalist president in a period of a globalist pope. The United States under Trump, is now in an open relationship with the first north American, and so-called conservative pope.
ኣብ ቁጽሪ ዓሰርተ ሓደ ዝተጠቕሰ ውግእ ራፍያ፡ ነቲ ኣብ ዩክሬን ኣብ መንጎ ንጉስ ደቡብ (ሩስያ)ን ተወካሊ ሓይሊ ጳጳስነት (ዩክሬን)ን ዝነበረ ውግእ ኣቐዲሙ ዘመልክት ነበረ። እቲ ውግእ ብኣስተዳደር ኦባማ ተጀሚሩ፣ እዚ ድማ ኣብ ዘመን ናይቲ ቀዳማይ ካብ ደቡባዊ ክፍለ ዓለም ዝመጸ ጳጳስ ነበረ፣ እሱ ድማ እቲ ቀዳማይ ካብ ኣሜሪካታት ዝመጸ ጳጳስ ነበረ፣ እኳ ደኣ ካብ ደቡብ ኣሜሪካ እንተነበረ። “ደቡብ” ምልክት ግሎባሊዝምን መንፈሳዊነትን ኮሙኒዝምን እዩ፣ እቲ ቀዳማይ ደቡባዊ ጳጳስ ካብ ኣሜሪካታት ድማ ኣብቲ ውግእ ናይ ቁጽሪ ዓሰርተ ሓደ ምስ ዝበጽሐ፣ ምስ እቲ ግሎባሊስት ፕረዚዳንት ኦባማ ተሰማሚዑ ነበረ። ሬጋን፣ ከም ኣብ ቁጽሪ ዓሰርተ ዝተመልከተት ሕቡራት መንግስታት፣ ምስ ሓደ ወግዓዊ ጳጳስ ናብ ስዉር ሕብረት ኣተወ፤ ድሕሪኡ ድማ ናይ ዩክሬን ናዚታት ኣብ ዘመን ሓደ ግሎባሊስት ጳጳስ፣ ብሓደ ግሎባሊስት ፕረዚዳንት ተጠቒሞም። ሕቡራት መንግስታት ትራምፕ ትሕቲ ምሕደራኣ፣ ሕጂ ምስቲ ቀዳማይ ሰሜናዊ ኣሜሪካዊ፣ እቲ ከም ወግዓዊ ዝብሃል ጳጳስ፣ ብግልጺ ርክብ ኣላ።
Reagan had a secret alliance with the antichrist of Bible prophecy in the battle of verse ten, and Obama initiated the battle of verse eleven, in a period when the pope was also a globalist, like unto Obama. Trump is now in an open relationship with a parallel pope to Reagan, with the exception that the initial secret alliance, is now an open alliance. The three popes, and the three presidents, align with the three battles of verses ten, eleven and fifteen.
ریگن در نبردِ آیهٔ ده، با ضدّمسیحِ نبوتِ کتابمقدّس اتحادی پنهانی داشت، و اوباما نبردِ آیهٔ یازده را آغاز کرد، در دورهای که پاپ نیز همچون اوباما جهانیگرا بود. اکنون ترامپ در رابطهای آشکار با پاپی موازی با ریگن قرار دارد، با این استثنا که آن اتحادِ پنهانیِ آغازین، اکنون به اتحادی آشکار بدل شده است. سه پاپ و سه رئیسجمهور، با سه نبردِ آیاتِ ده، یازده و پانزده منطبقاند.
“Marvelous in her shrewdness and cunning is the Roman Church. She can read what is to be. She bides her time, seeing that the Protestant churches are paying her homage in their acceptance of the false sabbath and that they are preparing to enforce it by the very means which she herself employed in bygone days. Those who reject the light of truth will yet seek the aid of this self-styled infallible power to exalt an institution that originated with her. How readily she will come to the help of Protestants in this work it is not difficult to conjecture. Who understands better than the papal leaders how to deal with those who are disobedient to the church?
«តាមបែបឆ្លាតវៃ និងកលល្បិចរបស់នាង សាសនាចក្ររ៉ូមពិតជាគួរឲ្យអស្ចារ្យ។ នាងអាចយល់ដឹងពីអ្វីដែលនឹងកើតមាន។ នាងរង់ចាំពេលវេលារបស់នាង ដោយឃើញថា សាសនាចក្រប្រូតេស្តង់ទាំងឡាយកំពុងថ្វាយកិត្តិយសដល់នាង តាមរយៈការទទួលយកថ្ងៃសប្ប័ទមិនពិត ហើយថាពួកគេកំពុងត្រៀមបង្ខំឲ្យគេគោរពថ្ងៃនោះ ដោយប្រើមធ្យោបាយដូចគ្នានឹងអ្វីដែលនាងផ្ទាល់បានប្រើក្នុងសម័យកន្លងមក។ អស់អ្នកដែលបដិសេធពន្លឺនៃសេចក្តីពិត នៅទីបំផុតនឹងស្វែងរកជំនួយពីអំណាចដែលអះអាងខ្លួនថាមិនអាចខុសនេះ ដើម្បីលើកតម្កើងស្ថាប័នមួយដែលមានប្រភពចេញពីនាង។ ថានាងនឹងមកជួយពួកប្រូតេស្តង់ក្នុងកិច្ចការនេះយ៉ាងរហ័សរហួនប៉ុណ្ណា នោះមិនមែនជាការលំបាកក្នុងការសន្និដ្ឋានឡើយ។ តើមាននរណាយល់ច្បាស់ជាងមេដឹកនាំប៉ាបអំពីរបៀបដោះស្រាយជាមួយអស់អ្នកដែលមិនស្តាប់បង្គាប់ចំពោះសាសនាចក្រទេ?»
“The Roman Catholic Church, with all its ramifications throughout the world, forms one vast organization under the control, and designed to serve the interests, of the papal see. Its millions of communicants, in every country on the globe, are instructed to hold themselves as bound in allegiance to the pope. Whatever their nationality or their government, they are to regard the authority of the church as above all other. Though they may take the oath pledging their loyalty to the state, yet back of this lies the vow of obedience to Rome, absolving them from every pledge inimical to her interests.
Église catholique romaine, avec toutes ses ramifications à travers le monde, forme une vaste organisation unique, placée sous le contrôle du siège papal et destinée à servir ses intérêts. Ses millions de fidèles, dans tous les pays du globe, reçoivent l’instruction de se considérer comme liés par leur allégeance au pape. Quelle que soit leur nationalité ou le gouvernement auquel ils sont soumis, ils doivent tenir l’autorité de l’Église pour supérieure à toute autre. Même s’ils prêtent serment en engageant leur loyauté envers l’État, il subsiste néanmoins derrière cela le vœu d’obéissance à Rome, qui les absout de tout engagement contraire à ses intérêts.
“History testifies of her artful and persistent efforts to insinuate herself into the affairs of nations; and having gained a foothold, to further her own aims, even at the ruin of princes and people. In the year 1204, Pope Innocent III extracted from Peter II, king of Arragon, the following extraordinary oath: ‘I, Peter, king of Arragonians, profess and promise to be ever faithful and obedient to my lord, Pope Innocent, to his Catholic successors, and the Roman Church, and faithfully to preserve my kingdom in his obedience, defending the Catholic faith, and persecuting heretical pravity.’—John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. This is in harmony with the claims regarding the power of the Roman pontiff ‘that it is lawful for him to depose emperors’ and ‘that he can absolve subjects from their allegiance to unrighteous rulers.’—Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.
”Historia todistaa hänen taitavista ja hellittämättömistä pyrkimyksistään ujuttautua kansakuntien asioihin; ja saatuaan jalansijan edistää omia päämääriään, vaikka se koituisi ruhtinaiden ja kansojen turmioksi. Vuonna 1204 paavi Innocentius III vaati Pietari II:lta, Arragonin kuninkaalta, seuraavan poikkeuksellisen valan: ’Minä, Pietari, arragonialaisten kuningas, tunnustan ja lupaan olla alati uskollinen ja kuuliainen herralleni paavi Innocentiukselle, hänen katolisille seuraajilleen ja Rooman kirkolle, sekä uskollisesti säilyttää valtakuntani hänen kuuliaisuudessaan, puolustaen katolista uskoa ja vainoten harhaoppista turmelusta.’ —John Dowling, The History of Romanism, b. 5, ch. 6, sec. 55. Tämä on sopusoinnussa niiden Rooman paavin valtaa koskevien väitteiden kanssa, ’että hänen on laillista panna keisareita viralta’ ja ’että hän voi vapauttaa alamaiset uskollisuudenvelvollisuudesta epävanhurskaita hallitsijoita kohtaan.’ —Mosheim, b. 3, cent. 11, pt. 2, ch. 2, sec. 9, note 17.
“And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.
“පසක් කරනු ලැබේවා, රෝමයේ අහංකාර ප්රකාශය නම් ඇය කිසිදා වෙනස් නොවන බවයි. Gregory VII සහ Innocent III ගේ මූලධර්ම අදත් රෝමානු කතෝලික සභාවේම මූලධර්ම වේ. තවද ඇයට බලය තිබුණේ නම්, පසුගිය ශතවර්ෂවල කළ පරිදිම අදත් ඒවා මහත් තීව්රතාවයෙන් ක්රියාවට නැංවීමට ඇය පසුබට නොවනු ඇත. ඉරිදා උසස් කිරීමේ කාර්යයේදී රෝමයේ ආධාරය පිළිගැනීමට යෝජනා කරන විට, ප්රොතෙස්තන්තුන් තමන් කරන්නේ කුමක්දැයි අල්ප වශයෙන් දැන සිටිති. තම අරමුණ ඉටු කර ගැනීමට ඔවුන් අධිෂ්ඨානයෙන් යුතුව සිටින අතරතුර, රෝමය තම බලය නැවත ස්ථාපිත කිරීමටත්, අහිමි වූ තම ප්රමුඛත්වය යළි ලබා ගැනීමටත් ඉලක්ක කරගෙන සිටී. එක් වරක් එක්සත් ජනපදයේ මෙය මූලධර්මයක් ලෙස ස්ථාපිත වුවහොත්—සභාවට රාජ්යයේ බලය භාවිත කිරීමට හෝ පාලනය කිරීමට හැකි බවත්; ආගමික පිළිපැදීම් ලෞකික නීති මගින් බලයෙන් පනවා හැකි බවත්; කෙටියෙන් කියතොත්, සභාවත් රාජ්යයත් යන අධිකාරිය විඥානය මත ආධිපත්යය දරන බවත්—එවිට මේ රටෙහි රෝමයේ ජය නියතය.”
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 580, 581.
«Thuhthu thari tawngin a hmawnga lo awm mek hlauhna chu a sawi tawh a ni; hei hi ngaihsak loh ni se, Protestant khawvel chuan Rome-in a tum tak tak chu a hriat ang, mahse thangah chhuahsan theih tawh loh hunah chauh. Ani chu a rei lo va, hriat loh takin thiltihtheihna lamah a lo pung mek a. A zirtirna te chuan dân siamna inah te, kohhranah te, mihringte thinlungah te an h influence mek a ni. A hmanlai hremna te chu tihchhunzawm leh a nihna tur hmun ruk, inthupna ril takteah khân a sang leh a lian tak tak a sak khâwm mek a ni. Inthlahrun taka, hriat loh taka, hun lo thleng a, a bei hun a lo thlen hunah amah ngei tum a tihlawhtling theih nan a chakna te a ti chak mek a. A duh zawng zawng chu hmun ṭha, ṭanpuina nei hmun chauh a ni a, chu chu tunah hian a hmu tawh reng a ni. Roman element tum chu eng nge a nih tih chu kan hmu ang a, kan hre reng dawn a ni. Tu pawh Pathian thu ring a, thu awih apiang chuan chutichuan hmusitna leh tihduhdahna a tuar dawn a ni.» The Great Controversy, 580, 581.
In 2016 Trump was elected, then the globalists represented by Biden stole the election of 2020, but that is only recognized by those who have 20/20 vision. In verse thirteen Donald Trump “returns” in 2024, with more power than ever, and begins his preparation for the golden age as well as the battle of Panium in verse fifteen. Then Leo the pope arrived to establish the vision in 2025, the third pope associated with the three battles of verses ten through fifteen, and also with the three presidents of those battles. The first and third popes and presidents are considered conservative, and the middle pope and president were globalists. The first alliance was secret, the last is open, for it is represented in verse fourteen as the symbol that establishes the external vision of the prophecies of the latter days.
En 2016, Trump fut élu; puis les mondialistes, représentés par Biden, volèrent l’élection de 2020, mais cela n’est reconnu que par ceux qui ont une vision 20/20. Au verset treize, Donald Trump « revient » en 2024, avec plus de puissance que jamais, et commence sa préparation pour l’âge d’or ainsi que pour la bataille de Panium au verset quinze. Puis Léon, le pape, arriva pour établir la vision en 2025, le troisième pape associé aux trois batailles des versets dix à quinze, et aussi aux trois présidents de ces batailles. Les premier et troisième papes, ainsi que les premier et troisième présidents, sont considérés comme conservateurs, tandis que le pape et le président du milieu étaient des mondialistes. La première alliance était secrète, la dernière est ouverte, car elle est représentée au verset quatorze comme le symbole qui établit la vision extérieure des prophéties des derniers jours.
On December 31, 2023 the work of the first angel, as typified by the work of the first decree began laying the foundation. The foundational test was over whether William Miller was correct or incorrect in his identification that it was Rome that establishes the vision in verse fourteen. Miller’s identification of Rome as the symbol that established the prophetic vision of the latter days is in some aspects the most significant of all of Miller’s foundational truths. How Miller arrived at certain understandings can only be derived from applying sanctified logic to his time and circumstances, but with some of his prophetic discoveries there is very specific testimony as to why he came to his understandings. The most fundamental of his understandings was his identification that it is Rome that establishes the vision.
Le 31 décembre 2023, l’œuvre du premier ange, telle qu’elle était préfigurée par l’œuvre du premier décret, a commencé à poser le fondement. L’épreuve fondamentale portait sur la question de savoir si William Miller avait eu raison ou tort dans son identification selon laquelle c’était Rome qui établissait la vision au verset quatorze. L’identification par Miller de Rome comme le symbole qui établissait la vision prophétique des derniers jours est, à certains égards, la plus importante de toutes les vérités fondamentales de Miller. La manière dont Miller est parvenu à certaines compréhensions ne peut être déduite qu’en appliquant une logique sanctifiée à son époque et à ses circonstances, mais, pour certaines de ses découvertes prophétiques, il existe un témoignage très précis quant à la raison pour laquelle il est parvenu à ses compréhensions. La plus fondamentale de ses compréhensions était son identification selon laquelle c’est Rome qui établit la vision.
Miller directly testifies how he searched to understand what it was that was “taken away” in the book of Daniel. He not only identifies where he found his answer, but he speaks of his excitement when he discovered the jewel, he had been searching for. Apollos Hale records a commentary upon Miller’s own writings, and in the following passage Hale is identifying how Miller became a student of prophecy. Miller, as the messenger of the light which was unsealed in 1798, is a sacred example of those who Daniel called the “wise” who “understand” when the book is “unsealed.” Miller’s testimony of how he was led into studying the Bible is a purposeful example by the One who controls all things. Pay attention to Miller’s development, for he is the example of the wise who understand the increase of knowledge, even if they, as Miller, come out from the darkness of error.
Miller témoigne directement de la manière dont il chercha à comprendre ce qui était « ôté » dans le livre de Daniel. Non seulement il indique où il trouva sa réponse, mais il exprime aussi l’enthousiasme qui fut le sien lorsqu’il découvrit le joyau qu’il avait recherché. Apollos Hale consigne un commentaire sur les propres écrits de Miller, et, dans le passage suivant, Hale montre comment Miller devint un étudiant de la prophétie. Miller, en tant que messager de la lumière qui fut descellée en 1798, est un exemple sacré de ceux que Daniel appela les « sages », qui « comprendront » lorsque le livre sera « descellé ». Le témoignage de Miller sur la manière dont il fut conduit à l’étude de la Bible constitue un exemple intentionnel de la part de Celui qui gouverne toutes choses. Prêtez attention au développement de Miller, car il est l’exemple des sages qui comprennent l’accroissement de la connaissance, même s’ils, comme Miller, sortent des ténèbres de l’erreur.
“‘In the month of May, 1816, I was brought under conviction, and O, what horror filled my soul! I forgot to eat. The heavens appeared like brass, and the earth like iron. Thus I continued till October, when God opened my eyes; and O, my soul, what a Saviour I discovered Jesus to be! My sins fell like a burden from my soul: and then how plain the Bible seemed to me! It all spoke of Jesus; he was in every page and every line. O, that was a happy day! I wanted to go right home to heaven; Jesus was all to me, and I thought I could make everybody else see him as I saw him, but I was mistaken.
“‘I le mánu de Mai, 1816, mi esis konviktigita, e, ho, quant granda hororo plenigis mian animon! Mi forgesis manjar. La cieli aperis quale latuno, e la tero quale fero. Tale mi daŭrigis til Oktobro, kande Dio apertis mea okuli; e, ho, mia animo, qual Savanto mi deskovris Jesu esser! Mea peki falis quale peza burdeno de mia animo; e tande, quante klara la Biblio semblis a me! Ol tota parolis pri Jesu; il esis en omna pagino e omna lineo. Ho, to esis felica dio! Mi volis irar rekte ad-heme al la cielo; Jesu esis omno por me, e mi pensis ke mi povus facar omna ceteri vidar il tale quale mi vidis il, ma mi eraris.”
“‘During, the twelve years I was a deist, I read all histories I could find; but now I loved the Bible. It taught of Jesus! But still there was a good deal of the Bible that was dark to me. In 1818 or 19, while conversing with a friend! To whom I made a visit, and who had known and heard me talk while I was a deist, he inquired, in rather a significant manner, “What do you think of this text, and that?” referring to the old texts I objected to while a deist. I understood what he was about, and replied—If you will give me time, I will tell you what they mean. “How long time do you want?” I don’t know, but I will tell you, I replied, for I could not believe that God had given a revelation that could not be understood. I then resolved to study my Bible, believing I could find out what the Holy Spirit meant. But as soon as I had formed this resolution the thought came to me—“Suppose you find a passage that you cannot understand, what will you do?”
« Pendant les douze années où j’ai été déiste, j’ai lu toutes les histoires que je pouvais trouver ; mais alors j’aimais la Bible. Elle parlait de Jésus ! Cependant, une bonne partie de la Bible demeurait encore obscure pour moi. En 1818 ou 1819, tandis que je m’entretenais avec un ami, chez qui j’étais allé en visite, et qui m’avait connu et entendu parler lorsque j’étais déiste, il me demanda, d’une manière assez significative : “Que pensez-vous de ce texte, et de celui-là ?” en se référant aux anciens passages auxquels je m’opposais lorsque j’étais déiste. Je compris ce qu’il voulait dire et je répondis : Si vous me donnez du temps, je vous dirai ce qu’ils signifient. “Combien de temps vous faut-il ?” Je ne sais pas, répondis-je, mais je vous le dirai ; car je ne pouvais croire que Dieu eût donné une révélation qui ne pût être comprise. Je pris alors la résolution d’étudier ma Bible, croyant que je pourrais découvrir ce que le Saint-Esprit voulait dire. Mais aussitôt que j’eus formé cette résolution, cette pensée me vint : “Supposez que vous trouviez un passage que vous ne puissiez comprendre, que ferez-vous ?” »
“This mode of studying the Bible then came to my mind:—I will take the words of such passages, and trace them through the Bible, and find out their meaning in this way. I had Cruden’s Concordance, [purchased in 1798] which I think is the best in the world; so I took that and my Bible, and set down to my desk, and read nothing else, except the newspapers a little, for I was determined to know what my Bible meant. I began at Genesis, and read on slowly; and when I came to a text that I could not understand, I searched through the Bible to find out what it meant. After I had gone through the Bible in this way, O, how bright and glorious the truth appeared! I found what I have been preaching to you. I was satisfied that the seven times terminated in 1843. Then I came to the 2300 days; they brought me to the same conclusion; but I had no thought of finding out when the Saviour was coming, and I could not believe it; but the light struck me so forcibly I did not know what to do. Now, I thought, I must put on spurs and breeching; I will not go faster than the Bible, and I will not fall behind it. Whatever the Bible teaches, I will hold on to it. But still there were some texts that I could nor understand.”
“Hita ndipo mbinu hii ya kujifunza Biblia ilinijia akilini:—Nitayachukua maneno ya vifungu kama hivyo, na kuyafuatilia katika Biblia yote, na kwa njia hii nitagundua maana yake. Nilikuwa na Konkodansi ya Cruden, [iliyonunuliwa mwaka 1798] ambayo nadhani ndiyo bora kuliko zote duniani; basi nikaichukua pamoja na Biblia yangu, nikaketi dawati langu, wala sikusoma kitu kingine chochote, isipokuwa magazeti kidogo, kwa maana niliazimia kujua Biblia yangu ilimaanisha nini. Nilianza katika Mwanzo, nikaendelea kusoma polepole; na nilipofika kwenye andiko ambalo sikuweza kulielewa, niliichunguza Biblia yote ili kujua lilimaanisha nini. Baada ya kuipitia Biblia kwa namna hii, loo, jinsi kweli ilivyoonekana angavu na yenye utukufu! Niligundua kile ambacho nimekuwa nikikihubiri kwenu. Niliridhika kwamba zile nyakati saba ziliishia mwaka 1843. Kisha nikaja kwenye zile siku 2300; nazo zikanifikisha kwenye hitimisho lilo hilo; lakini sikuwa na wazo la kugundua ni lini Mwokozi alikuwa akija, wala sikuweza kuamini jambo hilo; lakini nuru ilinipiga kwa nguvu nyingi sana hata sikujua nifanye nini. Sasa, nikawaza, ni lazima nijitie mshipi na hatamu; sitaenda kwa kasi kuliko Biblia, wala sitabaki nyuma yake. Lolote ambalo Biblia inafundisha, nitalishikilia. Lakini bado kulikuwapo baadhi ya maandiko ambayo sikuweza kuyaelewa.”
“So much for his general mode of studying the Bible. On another occasion he stated his mode of settling the meaning of the text before us—the meaning of ‘the daily.’ ‘I read on,’ said he, ‘And could find no other case in which it was found, but in Daniel. I then took those words which stood in connection with it, “take away.” “He shall take away the daily,” “from the time the daily shall be taken away,” etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work, only he who now letteth, will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! that is “the daily!” Well, now, what does Paul mean by “he who now letteth,” or hindereth? By “the man of sin,” and “the wicked,” Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, “the daily” must mean Paganism.’” Apollos Hale, The Second Advent Manual, 66.
“އެއީ އޭނާ ބައިބަލް ދިރާސާ ކުރާ އާންމު ގޮތުގެ ވަރަށް ފުދޭ ބަޔާނެވެ. އެހެން އޮކޭޝަނެއްގައި އޭނާ މި ލިޔެވިގެން އޮތް ނައްޞުގެ މާނަ—‘ދެއިލީ’ ގެ މާނަ—ކަނޑައެޅުމަށް އޭނާ ބެހެއްޓި ގޮތް ބުންޏެވެ. ‘އަހަރެން ކިޔެން ކުރިއަށް ދިޔައީ،’ އޭނާ ބުންޏެވެ، ‘އަދި އެ ލަފުޒު ޑެނިއަލް ފިޔަވައި އެހެން ހާލަތެއްގައި ހޯދޭނެ ނުވުނެ. ދެން އަހަރެން އެއާ ގުޅިފައި ހުރި މި ބަސްތައް، “ނަގާލުން” ނެގީމެވެ. “އޭނާ ދެއިލީ ނަގާލާނެއެވެ،” “ދެއިލީ ނަގާލެވޭ ވަގުތުން ފެށިގެން،” އަދި އެފަދައިން. އަހަރެން ކިޔެން ކުރިއަށް ދިޔައީ، އަދި މި ނައްޞުން އަލިކަމެއް ލިބޭނެ ނުވާނެ ކަމަށް ހިތްކުރީމެވެ؛ އަޚިރުގައި 2 ތެސްސަލޯނިކީން 2:7، 8 އަށް ދެވުނީމެވެ. “ފަހެ، އިޘްމުގެ ރާޒު މިހާރުވެސް އަމަލުކުރަމުންދެއެވެ؛ ނަމަވެސް މިހާރު ހުއްޓުވާ މީހާ އެހެންމެ ހުއްޓުވާނެއެވެ، އޭނާ މަގުން ނަގާލެވޭ ދެންވަރު؛ އަދި އޭރުން އެ ފާސިޤު ކަލޭގެފާނު ފާޅުވާނެއެވެ،” އަދި އެފަދައިން. އަދި އަހަރެން އެ ނައްޞަށް ދެވުނު ހިނދު، އޯ، ހައްޤު ކަމުގެ މިންވަރު ކިހާ ސާފުކޮށް އަދި މަޖީދުވެގެން ފެނުނެއެވެ! އެއީ އެތާނގައެވެ! އެއީ “ދެއިލީ” އެވެ! ފަހެ، މިހާރު، “މިހާރު ހުއްޓުވާ މީހާ” ނުވަތަ ހިނގުން ހުއްޓުވާ މީހާ ގެ މާނަ ޕޯލް ގެ ބަސްފުޅުން ކޮބައިތޯ؟ “ފާފަވެރި މީހާ” އަދި “އެ ފާސިޤު” މި ބަސްތަކުން މުރާދުވަނީ ޕޮޕަރީ އެވެ. ފަހެ، ޕޮޕަރީ ފާޅުވުމަށް ހުއްޓުވާ އެއްޗެއް ކޮބައިތޯ؟ އެއީ ޕޭގަނިޒަމް އެވެ؛ ފަހެ އެހެން ނަމަ، “ދެއިލީ” ގެ މާނަ ޕޭގަނިޒަމް ކަމަށް ވާނެއެވެ.’” Apollos Hale, The Second Advent Manual, 66.
The Providential guidance of Miller’s study by both human and Divine is in the record. His old friend pushed him, and the thoughts which came to him were the voice of the angel Gabriel, who Sister White identifies “line upon line” as the angel who repeatedly visited Miller. He identifies the seven times as his first discovery and then identifies the 2,300 as the second witness to the seven times, for they both ended in 1843, (he initially believed). Those two prophecies are his alpha and omega discoveries, and within the prophetic relationship to Miller they identify the mistake that would be corrected by Samuel Snow with the message of the Midnight Cry that initiated the “seventh-month movement.” The movement of the Midnight Cry was the “seventh-month movement” when it left the Exeter camp meeting, for it was identifying the coming of the Lord on the tenth day of the seventh month, which in 1844 fell on October 22.
Bilang tao at banal na pagpatnubay sa pag-aaral ni Miller ay nasasaad sa talaan. Siya ay hinimok ng dati niyang kaibigan, at ang mga kaisipang dumating sa kaniya ay tinig ng anghel na si Gabriel, na kinikilala ni Sister White, “taludtod sa taludtod,” bilang anghel na paulit-ulit na dumalaw kay Miller. Kinikilala niya ang pitong panahon bilang kaniyang unang pagkakatuklas at saka kinikilala ang 2,300 bilang ikalawang saksi sa pitong panahon, sapagkat kapuwa nagtapos noong 1843, (ayon sa una niyang paniniwala). Ang dalawang hulang iyon ang kaniyang mga pagkakatuklas na alpha at omega, at sa loob ng makahulang kaugnayan kay Miller ay tinutukoy ng mga iyon ang pagkakamaling itutuwid ni Samuel Snow sa pamamagitan ng pabalita ng Sigaw sa Hatinggabi na nagpasimula sa “kilusang ikapitong buwan.” Ang kilusan ng Sigaw sa Hatinggabi ay ang “kilusang ikapitong buwan” nang ito ay umalis sa pulong-kampo sa Exeter, sapagkat tinutukoy nito ang pagparito ng Panginoon sa ikasampung araw ng ikapitong buwan, na noong 1844 ay pumatak sa Oktubre 22.
The mistake that produces the empowerment of the second angel is represented by Miller’s initial understanding that the seven times and the 2,300 years concluded together in 1843. In the passage the next doctrine that is discussed is how Miller came to identify Rome as the symbol that establishes the vision. The Adventist history teachers identify that all of William Miller’s prophetic understandings were based upon his identifying two desolating powers. He understood those two desolating powers to be pagan and papal Rome, and he saw those two powers in 2 Thessalonians when he came to understand that the “daily” in the book of Daniel is pagan Rome. Every prophetic model set forth by Miller, who Sister White informs us was repeatedly visited by angels, was based upon his understanding that Rome establishes the vision. Every one!
લખાણમાં જે ભૂલ બીજા દેવદૂતના સશક્તિકરણને ઉત્પન્ન કરે છે, તે મિલરના પ્રારંભિક આ સમજણ દ્વારા દર્શાવવામાં આવી છે કે સાત સમયો અને 2,300 વર્ષો બંનેનો સમાપન 1843 માં સાથે થયો હતો. આ અવતરણમાં આગળ જે સિદ્ધાંત ચર્ચવામાં આવે છે તે એ છે કે મિલર કેવી રીતે રોમને તે પ્રતીક તરીકે ઓળખવા આવ્યો જે દર્શનને સ્થાપિત કરે છે. એડ્વેન્ટિસ્ટ ઇતિહાસના શિક્ષકો સૂચવે છે કે વિલિયમ મિલરની તમામ ભવિષ્યવાણી સંબંધિત સમજણો તેના દ્વારા બે ઉજાડનારી સત્તાઓની ઓળખ પર આધારિત હતી. તેણે આ બે ઉજાડનારી સત્તાઓને મૂર્તિપૂજક રોમ અને પાપલ રોમ તરીકે સમજેલી, અને જ્યારે તે સમજવા આવ્યો કે દાનિયેલના પુસ્તનમાં “daily” મૂર્તિપૂજક રોમ છે, ત્યારે તેણે 2 થેસ્સલોનિકીઓમાં આ બે સત્તાઓને જોયાં. મિલર દ્વારા રજૂ કરાયેલ દરેક ભવિષ્યવાણીય નમૂનો—જેણે વિષે સિસ્ટર વ્હાઇટ અમને જાણ કરે છે કે તેને વારંવાર દેવદૂતો દ્વારા મુલાકાત આપવામાં આવતી હતી—તે તેની આ સમજણ પર આધારિત હતો કે રોમ દર્શનને સ્થાપિત કરે છે. દરેક એક!
From December 31, 2023 the Lion of the tribe of Judah has been unsealing the Revelation of Jesus Christ. From that point the foundational test had begun, and it reached its conclusion when the first pope from the United States began his reign on May 8, 2025. At that point, the temple test began.
Tangu Desemba 31, 2023, Nkosi wa liloko la Yuda azali kofungola bilembo ya Emoniseli ya Yesu Klisto. Uta na tango wana, komekama ya moboko ebandaki, mpe ekómaki na bosukisi na yango tango pápa ya liboso oyo auti na États-Unis abandaki bokonzi na ye na mokolo mwa Mayi 8, 2025. Na tango wana, komekama ya tempelo ebandaki.
We will continue these things in the next article and employ the “250” years as a witness to uphold our identification that the foundational test ended with the current pope.
Nous poursuivrons ces choses dans le prochain article et nous emploierons les « 250 » années comme témoin pour étayer notre identification selon laquelle l’épreuve fondamentale a pris fin avec le pape actuel.