The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.
当“时候近了”之时，“耶稣基督的启示”便向上帝的子民开启。那给人类最后的警告信息，是在人类恩典时期结束之前发出的；而这最后的信息，在圣经若干预言线索中都有所表征。在《启示录》第十四章中，这最后的警告信息由三位天使来表征。
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
पुनः मैंने एक और स्वर्गदूत को आकाश के मध्य में उड़ते देखा, जिसके पास पृथ्वी पर रहनेवालों, और हर एक जाति, कुल, भाषा और लोगों को सुनाने के लिये अनन्त सुसमाचार था। वह बड़े शब्द से कह रहा था, परमेश्वर का भय मानो और उसकी महिमा करो; क्योंकि उसके न्याय का समय आ पहुँचा है; और उसी की उपासना करो जिसने स्वर्ग, पृथ्वी, समुद्र और जल के सोतों को बनाया।
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
Na mwingine malaika akafuata, akisema, Babeli umeanguka, umeanguka, mji ule mkuu, kwa sababu umewanywesha mataifa yote divai ya ghadhabu ya uasherati wake.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Le troisième ange les suivit, en disant d’une voix forte : Si quelqu’un adore la bête et son image, et reçoit une marque sur son front ou sur sa main, il boira, lui aussi, du vin de la colère de Dieu, versé sans mélange dans la coupe de son indignation ; et il sera tourmenté dans le feu et le soufre, devant les saints anges et devant l’Agneau. Et la fumée de leur tourment monte aux siècles des siècles ; et ils n’ont de repos ni jour ni nuit, ceux qui adorent la bête et son image, et quiconque reçoit la marque de son nom. C’est ici la persévérance des saints ; c’est ici que sont ceux qui gardent les commandements de Dieu et la foi de Jésus. Apocalypse 14:6–12.
In chapter eighteen of Revelation the very same message announces the fall of Babylon.
Dans le chapitre dix-huit de l’Apocalypse, le même message annonce la chute de Babylone.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.
Na baada ya mambo hayo nikamwona malaika mwingine akishuka kutoka mbinguni, mwenye mamlaka makuu; nayo nchi ikaangaziwa kwa utukufu wake. Akalia kwa nguvu kwa sauti kuu, akisema, Umeanguka, umeanguka Babeli ule mkuu, nao umekuwa makao ya mashetani, na ngome ya kila roho mchafu, na tundu la kila ndege mchafu na mwenye kuchukiza. Kwa maana mataifa yote yamekunywa divai ya ghadhabu ya uasherati wake, na wafalme wa nchi wamefanya uasherati naye, nao wafanyabiashara wa nchi wamepata utajiri kwa wingi wa anasa zake. Nikasikia sauti nyingine kutoka mbinguni, ikisema, Tokeni kwake, enyi watu wangu, msije mkashiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, naye Mungu ameyakumbuka maovu yake. Ufunuo 18:1–5.
The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.
Tawiita w’obunnabbi obw’ebyafaayo, oba tuyinza okugamba nti, ennyiriri y’ebibaddewo emuukiikirirwa malayika ayakira ensi n’ekitiibwa kye mu ssuula ey’e kkumi n’omunaana, emuukiikirira ebibaddewo ebireeta ku nkomerero y’omusango, enkomerero y’ekisera eky’okukkirizibwa, n’ebibonyoobonyo omusanvu eby’enkomerero. Ebyafaayo eby’obunnabbi ebimuukiikirirwa mu ssuula ey’e kkumi n’omunaana bigenda “mu ngeri efaanagana” n’olunyiriri lw’ebyafaayo eby’obunnabbi olumuukiikirirwa bamalayika basatu ab’omu ssuula ey’e kkumi n’ennya.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
’Imana yahaye ubutumwa bwo mu Ibyahishuwe 14 umwanya wabwo mu murongo w’ubuhanuzi, kandi umurimo wabwo ntuzahagarara kugeza ku iherezo ry’amateka y’iyi si. Ubutumwa bwa marayika wa mbere n’ubwa kabiri buracyari ukuri kw’iki gihe, kandi bugomba kugendana n’ubu bukurikira. Marayika wa gatatu atangaza umuburo we n’ijwi rirenga. “Nyuma y’ibyo,” ni ko Yohana yavuze ati, “nabonye undi marayika amanuka ava mu ijuru, afite ubushobozi bukomeye, kandi isi imurikirwa n’ubwiza bwe.” Muri uko kumurikirwa, umucyo w’ubutumwa uko ari butatu urahurizwa hamwe.” The 1888 Materials, 803, 804.
The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.
Angels atọ nke isi nke iri na anọ, ndị na-efe n’etiti eluigwe, na-anọchi anya ozi zuru ụwa ọnụ nke na-ejedebe na akara nke anụ ọhịa ahụ na mmechi nke oge amara. N’isi nke iri na asatọ, ebube nke mmụọ-ozi ahụ na-eme ka ụwa dum nwee ìhè, ma ozi ya kwa na-ejedebe na mmechi nke oge amara.
The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.
Le message qui est représenté symboliquement par trois anges au chapitre quatorze et qui est aussi représenté par l’ange qui descend au chapitre dix-huit constitue deux illustrations du même message d’avertissement. Il n’y a rien de redondant dans la Bible, rien d’inutile. Le fait que le message même soit identifié plus d’une fois par Jean met en relief l’importance du message et illustre la méthode divine d’enseignement qui est une règle biblique appelée « répéter et développer ». Le rapprochement de deux lignes de l’histoire prophétique révèle des vérités qui ne seraient reconnues dans aucune des deux lignes lorsqu’elles sont considérées séparément l’une de l’autre. Aujourd’hui, si l’on amenait devant un tribunal deux témoins d’un même événement pour déposer, ils pourraient fort bien donner des témoignages opposés en fonction de leur idéologie politique ou sociale. Il n’en est pas ainsi des témoins bibliques : ils sont toujours d’accord, et s’il vous paraît qu’ils ne s’accordent pas, alors c’est que vous considérez quelque chose de manière incorrecte.
The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.
ବର୍ତ୍ତମାନ ଆମେ ବିଚାର କରୁଥିବା ଏହି ଦୁଇଟି ଦୃଷ୍ଟାନ୍ତ ହେଉଛି ସେହି ଏକେଇ ସଚେତନବାଣୀ, ଯାହାକୁ ମଲାଖି ପୁସ୍ତକ ଭବିଷ୍ୟଦ୍ଦର୍ଶୀ ଏଲୀୟଙ୍କର ପୁନରାଗମନ ଭାବେ ଉପସ୍ଥାପନ କରେ। ଏହି ତିନୋଟି ସନ୍ଦେଶ ମଧ୍ୟ ପରୀକ୍ଷାକାଳର ସମାପ୍ତି ପୂର୍ବରୁ ଆସେ—କାରଣ ଭବିଷ୍ୟଦ୍ବାଣୀର ଏହି ତିନୋଟି ଶ୍ରେଣୀରେ ଅନ୍ତର୍ଭୁକ୍ତ ସଚେତନବାଣୀ କେବଳ ପରୀକ୍ଷାକାଳର ସମାପ୍ତି ପୂର୍ବରୁ ଦିଆଯାଇନଥାଏ, ବରଂ ପରୀକ୍ଷାକାଳର ସମାପ୍ତି ହିଁ ସେଗୁଡ଼ିକର ନିଜସ୍ୱ ସନ୍ଦର୍ଭବିନ୍ଦୁ, କିମ୍ବା କହିଲେ, ପ୍ରତ୍ୟେକ ସଚେତନବାଣୀର ବିଷୟବସ୍ତୁ। ବାସ୍ତବରେ, ଯଦି କୌଣସି ସଚେତନବାଣୀ କୌଣସି ଭବିଷ୍ୟଦ୍ଦର୍ଶୀଙ୍କ ଦ୍ୱାରା ଘୋଷିତ କିମ୍ବା ଦୃଷ୍ଟାନ୍ତରେ ପ୍ରକାଶିତ ହୁଏ, ତେବେ ସେହି ସଚେତନବାଣୀ ପ୍ରକାଶିତବାକ୍ୟ ଚୌଦ, ଅଠାର ଏବଂ ମଲାଖିଙ୍କ ଏଲୀୟ-ଭବିଷ୍ୟଦ୍ବାଣୀର ସେହି ଏକେଇ ସଚେତନବାଣୀ ଅଟେ।
These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.
Ces trois lignes de prophétie peuvent aisément être montrées comme courant parallèlement l’une à l’autre. Cela étant dit, il existe deux sources principales d’information dans la prophétie biblique. L’une consiste en l’identification de la succession des événements qui se déroulent à la fin du monde. L’autre source d’information réside dans l’illustration des activités des prophètes liées au message exposant les événements à venir.
There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.
Il est utile de considérer deux règles en rapport avec ces idées. La première est que tous les prophètes parlent de la fin du monde, là où le temps de grâce prend fin.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Setiap nabi purba berbicara bukan terutama untuk zaman mereka sendiri, melainkan untuk zaman kita, sehingga nubuat mereka berlaku bagi kita. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
« La Bible a accumulé et rassemblé ses trésors pour cette dernière génération. Tous les grands événements et toutes les transactions solennelles de l’histoire de l’Ancien Testament se sont répétés, et se répètent, dans l’Église en ces derniers jours. » Selected Messages, livre 3, 338, 339.
All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.
Bayamboli nyonso ya esakweli ya Biblia ezali “na nguya mpo na biso,” “likoló na biso oyo nsuka ya mokili eyei.” Mobeko yango, elongo na mobeko mosusu oyo emonisaka “makambo” oyo Molimo Mosantu “abongisaki,” “ezala na kopesama ya esakweli mpe” lisusu “na makambo oyo emonisami,” ekobakisa makasi na likambo oyo ete makambo ya esakweli na ebandeli ya esakweli ezali bilili ya makambo ya esakweli mpe etambolaka na molɔngɔ moko na makambo ya esakweli na nsuka ya esakweli nyonso oyo epesami.
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.
“需要更加密切地研究上帝的话语；尤其应当以我们工作历史上前所未有的程度关注但以理书和启示录。关于罗马势力和教皇制度，在某些方面我们所要说的也许可以少一些；但我们应当提请人注意先知和使徒在上帝圣灵默示之下所写的内容。圣灵无论在赐下预言时，还是在所描绘的事件中，都如此安排其事，为要教导人：人类的代理者应当置于不显著之处，藏在基督里，而天上的主上帝和祂的律法则应当被高举。要读但以理书。将其中所表征之诸国的历史，一点一点地陈明出来。”《传道良助证言》，112。
The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.
«Գաղթի Սուրբ Հոգին այսպես ձևավորել է հանգամանքները թե՛ մարգարեության տրման մեջ, և թե՛ պատկերված իրադարձությունների մեջ»։ «Մարգարեության տրման մեջ և պատկերված իրադարձությունների մեջ» «հանգամանքները» «Սուրբ Հոգու» կողմից «այսպես ձևավորվել են», որպեսզի թե՛ «մարգարեության տրումը», և թե՛ «պատկերված իրադարձությունները» ճանաչվեն որպես ներշնչյալ և կիրառվեն աշխարհի վախճանի մարգարեական պատկերավորման նկատմամբ։
John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.
Yoane azwaki ubuhanuzi na Gaburiyeli kandi abwirwa kubwandika mu gitabo no kubwoherereza amatorero. Icyo gihe yari arimo kurenganywa n’i Roma; yari yarajyanywe mu bunyage mu buryo bwagereranywa n’icyo isi y’ubu yakwita ahantu h’ibanga ho gufungira abantu. Muri ayo mateka, Yoane yari yaratandukanyijwe n’abantu mu rugero nk’urwo imbohe iyo ari yo yose ifungiye i Guantanamo Bay itandukanywamo n’abandi.
John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.
Yohanisi ugiňiſa se veŋuʒi yi veki ɖeɖe esi wòle subɔsubɔ me le Sabat si nye ŋkeke adre lɔlɔ̃ la dzi, eye eyae nye Aƒetɔ la ƒe Ŋkeke.
For the Son of man is Lord even of the sabbath day. Matthew 12:8.
Car le Fils de l’homme est maître même du jour du sabbat. Matthieu 12:8.
While worshipping in the Spirit, he heard a great voice behind him.
Pendant qu’il rendait son culte dans l’Esprit, il entendit derrière lui une voix forte.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.
吾約翰，乃你們的弟兄，並在耶穌基督的患難、國度、忍耐裏一同有分的，為神的道，並為耶穌基督的見證，曾在那名叫拔摩的海島上。當主日，我被聖靈感動，聽見在我後面有大聲音，如吹號一般，說：「我是阿拉法，我是俄梅戛；我是首先的，我是末後的。你所看見的，當寫在書上，達與那在亞西亞的七個教會：以弗所、士每拿、別迦摩、推雅推喇、撒狄、非拉鐵非、老底嘉。」啟示錄 1:9–11。
John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”
იოანე, მისი გარემო და აღნიშნული ვითარებები აღწერენ მას, როგორც ერთს, რომელსაც დევნიან იმის გამო, რომ მეშვიდე დღის შაბათის თაყვანისმცემელია, ხოლო აგრეთვე დევნიან იმის გამოც, რომ სწამს როგორც ბიბლიისა, ისე ელენ უაითის წერილებისა, რაც არის „იესოს მოწმობა“. იგი ისმენს მის უკან დიდ ხმას, რომლის სანახავადაც ბრუნდება, და ამით წარმოადგენს მეშვიდე დღის ადვენტისტს წუთისოფლის აღსასრულს, რომელსაც უკან ესმის ხმა, რომელიც ეუბნება: „ეს არის გზა, იარეთ მასში.“
All the lines of prophecy parallel each other at the end of the world.
At the end of the world, all the lines of prophecy run parallel to one another.
“In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.
« Dans l’Apocalypse, tous les livres de la Bible se rencontrent et s’achèvent. » Conquérants pacifiques, 585.
Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.
Wɔadiyifoɔ biara a ɔte nne bi wɔ n’akyi no, ne Yohane hyia wɔ Onyankopɔn nkurɔfoɔ ho mfonini a ɛfa wiase awieeɛ no ho no mu. Yohane tee nne bi wɔ n’akyi a ɛmaa no akwankyerɛ. Yesaia nso tee akwankyerɛ nne bi.
And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.
Na kwa hiyo Bwana atangoja, ili awafadhili; na kwa hiyo atatukuzwa, ili awarehemu; kwa maana Bwana ni Mungu wa hukumu; heri wote wamngojao.
For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.
Denn das Volk wird in Zion zu Jerusalem wohnen; du wirst nicht mehr weinen. Er wird dir gewiss Gnade erweisen auf die Stimme deines Schreis; sobald er es hört, wird er dir antworten. Und wenn der Herr euch auch Brot der Bedrängnis und Wasser der Trübsal gibt, so werden doch deine Lehrer nicht länger verborgen sein, sondern deine Augen werden deine Lehrer sehen. Und deine Ohren werden ein Wort hinter dir hören, das spricht: Dies ist der Weg, wandelt auf ihm, wenn ihr euch zur Rechten wendet und wenn ihr euch zur Linken wendet. Jesaja 30,18–21.
God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.
Les restes du peuple de Dieu entendent derrière eux une voix leur indiquant le chemin dans lequel ils doivent marcher. Ils doivent alors décider s’ils écouteront ou n’écouteront pas. Le peuple représenté par Jean et Ésaïe est un peuple de la fin du monde qui attend le Seigneur tandis qu’Il tarde, et Ésaïe nous apprend qu’Il tarde parce qu’Il est un Dieu de jugement. Depuis le commencement de l’histoire millérite en 1798 jusqu’à la fin du temps de grâce pour l’adventisme lors de la loi du dimanche, Dieu accomplit le jugement dans le sanctuaire céleste. La promesse est que ceux qui attendent le Seigneur pendant la période du jugement seront bénis.
God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”
Those who are blessed for waiting among God’s people are represented by the virgins in the parable of the ten virgins, who wait for the Bridegroom. All ten fell asleep, and then at midnight a crisis comes that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice that instructed them as to the way in which they should proceed, while the other class refused to turn around and hear the voice—in spite of the fact that the message running throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
« L’illustration des dix vierges de Matthieu 25 représente également l’expérience du peuple adventiste. » The Great Controversy, 393.
John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.
Jean représente le peuple adventiste qui se tourne vers le passé afin de comprendre l’avenir. Lorsqu’ils « entendent une parole derrière » eux, comme Jean le fit, cette parole comprend aussi l’instruction donnée dans le témoignage d’Ésaïe au sujet de ce même événement. L’instruction d’Ésaïe était : « voici le chemin, marchez-y, quand vous iriez à droite, et quand vous iriez à gauche. » Les vierges sages de Daniel douze comprennent l’accroissement de la connaissance à la fin du monde, parce qu’elles avaient « couru çà et là » dans la parole afin de comprendre la connaissance vivifiante qui avait été descellée.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.
Lakini wewe, Ee Danieli, yafunge maneno haya, ukakitie muhuri kitabu hiki, hata wakati wa mwisho; wengi watapita huku na huku, na maarifa yataongezeka. Danieli 12:4.
The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).
Les prophètes que nous considérons représentent les adventistes du septième jour dans l’histoire où le jugement arrive à sa conclusion et où le temps de grâce prend fin. Ceux qui sont représentés comme les vierges sages entendent une voix derrière eux disant : voici le chemin, marchez-y, et Il promet de les guider sur la voie lorsqu’ils se tournent à gauche ou à droite. Le fait d’« aller çà et là », comme le font les vierges sages lorsque le livre est descellé, est un symbole de l’étude de la Bible. La nature nous enseigne que, pour courir, il faut d’abord apprendre à marcher, et le témoignage d’Ésaïe dit que, si vous écoutez la voix derrière vous, Il vous guidera dans l’étude de Sa Parole, que vous vous tourniez vers l’Ancien Testament (gauche) ou vers le Nouveau Testament (droite). Ouvrez la Bible, et Il vous guidera par Sa voix. Mais, pour les adventistes du septième jour à la fin du monde, cela signifie aussi qu’Il vous guidera lorsque vous ouvrirez la Bible (gauche) et lorsque vous ouvrirez l’Esprit de Prophétie (droite).
The way to walk is even more specific when Jeremiah’s testimony is added.
Le chemin à suivre devient encore plus précis lorsque l’on ajoute le témoignage de Jérémie.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.
Ainsi parle l’Éternel : Tenez-vous sur les chemins, regardez, et demandez quels sont les sentiers anciens, quelle est la bonne voie ; marchez-y, et vous trouverez du repos pour vos âmes. Mais ils ont dit : Nous n’y marcherons pas. J’ai aussi établi sur vous des sentinelles, disant : Soyez attentifs au son de la trompette. Mais ils ont dit : Nous n’y serons pas attentifs.
Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Por tanto, oíd, naciones, y entended, oh congregación, lo que hay entre ellos. Oye, oh tierra: he aquí, yo traeré mal sobre este pueblo, el fruto de sus pensamientos, porque no escucharon mis palabras ni mi ley, sino que la rechazaron. Jeremías 6:16–19.
There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”
Kuna makundi mawili ya waabuduo katika kifungu hiki. Kundi moja huchunguza “njia” zote na kuchagua “mapito ya kale” ili kuyafuata. Walikuwa na uwezo wa kuiteua “njia njema” kutoka miongoni mwa “njia” nyingine zote zinazowezekana, kwa sababu wao ni wale walioisikia sauti nyuma yao, nayo sauti hiyo ikawaarifu, “hii ndiyo njia, ienendeni.” Yohana anawakilisha wale waisikiao sauti itokayo nyuma, sauti itokayo katika “mapito ya kale.”
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
«Так говорит Господь: станьте на путях, и рассмотрите, и расспросите о древних стезях, где путь добрый, и идите по нему». Иеремия 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
« Que nul ne cherche à arracher les fondements de notre foi — les fondements qui ont été posés au commencement de notre œuvre par l’étude priante de la Parole et par la révélation. Sur ces fondements, nous bâtissons depuis cinquante ans. Des hommes peuvent s’imaginer qu’ils ont découvert une voie nouvelle et qu’ils peuvent poser un fondement plus solide que celui qui a été posé. Mais c’est là une grande séduction. Car personne ne peut poser un autre fondement que celui qui a été posé. »
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
“Il fut un temps où beaucoup ont entrepris de bâtir une foi nouvelle, d’établir de nouveaux principes. Mais combien de temps leur édifice demeura-t-il debout? Il s’écroula bientôt, car il n’était pas fondé sur le Rocher.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
« Les premiers disciples n’ont-ils pas dû faire face aux paroles des hommes ? N’ont-ils pas dû écouter de fausses théories, puis, après avoir tout accompli, demeurer fermes, en disant : “Car personne ne peut poser un autre fondement que celui qui a été posé.” 1 Corinthiens 3:11. »
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
«Ainsi, nous devons conserver ferme jusqu’à la fin le commencement de notre assurance. Des paroles de puissance ont été envoyées par Dieu et par Christ à ce peuple, l’en faisant sortir du monde, point par point, pour l’amener dans la claire lumière de la vérité présente. Avec des lèvres touchées par un feu sacré, les serviteurs de Dieu ont proclamé le message. La parole divine a apposé son sceau sur l’authenticité de la vérité proclamée.» Testimonies, volume 8, 296, 297.
But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.
Mais il y a un autre groupe dans la lignée de Jérémie, et cette « assemblée », telle qu’il les désigne, a bâti une maison représentant une nouvelle foi, et cette maison tombe parce qu’elle n’a pas été bâtie sur le roc. Cette maison est l’Église adventiste du septième jour, ou, comme Jean identifie cette même Église, la synagogue de Satan.
To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.
Refuser d’écouter, c’est rejeter ses « paroles » et sa « loi ». À cause de leur rébellion, qui consiste à refuser de revenir et de marcher dans les anciens sentiers, ainsi qu’à cause de leur refus d’écouter le message de la trompette du guetteur, Dieu va faire venir le mal sur le peuple que Jérémie désigne comme une « mauvaise assemblée ». La manière dont Dieu traite l’Église adventiste du septième jour de Laodicée est un sujet de prophétie biblique. Le prophète Osée ajoute aux caractéristiques de la « mauvaise assemblée » lorsqu’il parle des raisons pour lesquelles ils sont rejetés.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Watu wangu wanaangamizwa kwa kukosa maarifa; kwa kuwa wewe umeikataa maarifa, nami nitakukataa wewe, usiwe kuhani kwangu; kwa kuwa umeisahau sheria ya Mungu wako, nami nitawasahau watoto wako. Hosea 4:6.
They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:
Wɔpo wɔn esiane sɛ wonni nimdeɛ a egyina hɔ ma nkrasɛm a wɔayi ano wɔ awiei bere no mu. Onyankopɔn rewie ne apam mu abusuabɔ a ɔne ne nkurɔfo wɔ wɔ ha wɔ asɛm no mu, efisɛ ɔfrɛ wɔn tẽẽ sɛ, “Me nkurɔfo!” Esiane sɛ wɔpoo Kristo na wɔn werɛ afi Ne mmara nti, wɔrenyɛ asɔfo mma Onyankopɔn. Bere a Onyankopɔn nkurɔfo hyɛ apam mu ne Onyankopɔn a, ɔyɛ wɔn asɔfo ne ahemfo. Bere a Onyankopɔn ne tete Israel hyɛɛ apam no, ɔnam Mose so kae sɛ:
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
Maintenant donc, si vous écoutez véritablement ma voix et gardez mon alliance, vous serez pour moi un trésor particulier entre tous les peuples; car toute la terre est à moi. Et vous serez pour moi un royaume de sacrificateurs et une nation sainte. Telles sont les paroles que tu diras aux enfants d’Israël. Exode 19:5, 6.
When God entered into covenant with the Christian church he stated through Peter:
Mo Nzambe akotaki na kondimana elongo na lingomba ya Baklisto, alobaki na nzela ya Petelo:
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Mais vous êtes une race élue, un sacerdoce royal, une nation sainte, un peuple acquis, afin que vous annonciez les vertus de celui qui vous a appelés des ténèbres à sa merveilleuse lumière ; vous qui autrefois n’étiez pas un peuple, mais qui maintenant êtes le peuple de Dieu ; vous qui n’aviez pas obtenu miséricorde, mais qui maintenant avez obtenu miséricorde. 1 Pierre 2:9, 10.
Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.
Peter ka waɗannan ayoyi yana magana ne game da sauyawar daga Isra’ila ta dā a matsayin zaɓaɓɓiyar jama’ar alkawarin Allah zuwa ga ikkilisiyar Kirista, sa’ad da ya ce, “a dā ba jama’a ba ne, amma yanzu ku ne jama’ar Allah.” Sa’ad da Yahudawa suka raba kansu da Allah, Ubangiji ya shiga alkawari da ikkilisiyar Kirista. An ɗauki duka biyun a matsayin al’ummai na firistoci muddin suna auren Ubangiji.
To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.
Per essere rigettati come sacerdoti, bisogna indicare che un tempo si era un popolo di patto. Gli Avventisti del Settimo Giorno entrarono in patto con il Signore agli inizi della storia avventista. La chiesa nel deserto uscì dalla Riforma, ma rigettò il messaggio millerita, e così divorziò da Dio durante la storia dei messaggi del primo e del secondo angelo. La separazione finale avvenne con l’arrivo del secondo angelo, e fu dichiarato che essa non era più una figlia di Cristo, ma era divenuta una figlia di Babilonia. Subito dopo, durante il Grido di Mezzanotte, Dio chiamò la Sua nuova sposa al matrimonio del patto.
The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”
Iwo matebulo awiri amene anali chizindikiro cha pangano kwa Israyeli wakale anali matebulo awiri a Malamulo Khumi, ndipo matebulo awiri a Israyeli wauzimu wa masiku ano ndi matebulo awiri a Habakuku monga akuimiridwa ndi ma chart a 1843 ndi 1850. Anthu a pangano amene kudzoza kwawazindikiritsa mobwerezabwereza monga Laodikaya anakana njira zakale, anakana kumvera mawu kumbuyo kwawo, ndipo motero akubwereza mbiri yomaliza ya Israyeli wakale pamene akulavulidwa m’kamwa mwa Ambuye. Chifukwa chiyani izi zimachitika kwa iwo amene Iye amawatcha, “Anthu Anga?”
The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.
La parabole des dix vierges, qui illustre l’expérience de l’adventisme, s’accomplit deux fois, une première fois au commencement, puis à la fin de l’adventisme. Sœur White enseigne que la parabole s’est accomplie et s’accomplira jusque dans les moindres détails, et aussi qu’elle doit toujours être comprise comme une vérité présente, tout comme le troisième ange.
“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.
“Mi se face adesea trimitere la parabola celor zece fecioare, dintre care cinci erau înțelepte, iar cinci neînțelepte. Această parabolă a fost și va fi împlinită până la cea mai mică literă, căci are o aplicare specială pentru acest timp și, asemenea soliei îngerului al treilea, a fost împlinită și va continua să fie adevăr prezent până la încheierea timpului.” Review and Herald, 19 august 1890.
Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.
Millerite Adventism la faris esperan plenumon de la parabolo inter ilia malsukcesa antaŭdiro pri 1843 kaj la ĝusta antaŭdiro de la 22-a de oktobro 1844. La profetaj detaloj de ĉi tiu historio estas multaj kaj gravaj, sed mi simple deziras montri, ke la parabolo pri la dek virgulinoj estas rekte ligita al la tria anĝelo, kiel ĵus diris Fratino White.
From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.
Kuyambira mu 1798 kufikira pa 22 Okutobala, 1844, uthenga wa mngelo woyamba unalengeza kutsegulidwa kwa chiweruzo. Pafupi kwambiri chiweruzochi chisanafike kuyamba, Kufuula kwa Pakati pa Usiku kwa fanizo la anamwali khumi kunakwaniritsidwa. Choncho, pamene mngelo wachitatu alengeza kutsekedwa kwa chiweruzo, kulengezedwa kwa Kufuula kwa Pakati pa Usiku kudzabwerezedwanso.
The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.
La reconnaissance du fait que les Églises protestantes avaient rejeté le message de Dieu, devenant ainsi les filles de Babylone, marqua l’arrivée du message du deuxième ange et le commencement du temps d’attente dans la parabole qui s’accomplissait « à la lettre même ». Le Seigneur ne revint pas en 1843 ; Il tarda afin d’éprouver et de bénir les vierges. L’annonce du deuxième ange, identifiant les Églises protestantes comme les filles de Babylone, était un appel adressé à ceux qui se trouvaient encore dans ces Églises déchues, afin qu’ils en sortissent et se tiennent aux côtés des millérites et de leur compréhension des prophéties. Lors du camp-meeting d’Exeter, Samuel Snow présenta les preuves nécessaires pour confirmer la venue du Seigneur le 22 octobre 1844, et le message du Cri de Minuit se répandit à travers le pays comme un raz-de-marée. Alors le troisième ange arriva lors de la Grande Déception du 22 octobre 1844.
This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.
Eyi jẹ́ àkótán kúkúrú ti ìtàn ìbẹ̀rẹ̀ kan, nínú èyí tí mo ti fi ọ̀pọ̀lọpọ̀ kókó sílẹ̀, kí n lè ya àwọn kókó díẹ̀ sọ́tọ̀ tí ó dàbí ẹni pé wọ́n ní ìbáṣepọ̀ tó lágbára sí ohun tí a ń ṣàgbéyẹ̀wò.
We will continue these thoughts in the next article.
Nous poursuivrons ces réflexions dans le prochain article.