The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.
Warê ceribandina firîştayan, ku bi Lucifer di ezmanê sêyem de dest pê kir û di Revelation beşa diwanzdehan de tê nîşandan, nimûneya şerê ceribandina mirovan û firîştayan e ku di ezmanê yekem de bi dawî dibe. Gava Şeytan û firîştayên wî ji ezmanê sêyem hatin avêtin derve, Şeytan di baxçeyê Edenê de bereyek şerê nû vekir. Wek di şerê ezmanê sêyem de bi Lucifer re, Xwedê ji bo mirovahiyê jî demeke ceribandinê danî. Şerê di ezmanê yekem de, ku bi rastî li ser dest bi qanûna Yekşemê ya ku zû tê de dibe, dawiya dema ceribandinê ji bo mirovahiyê temsîl dike.
In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.
Ma twerɛ Nsɛmpa no mu nkyekyɛm dumienu ne dumiɛnsa mu no, wɔde ɔwɔkɛse no, aboa no, ne odiyifoɔ atoro no ahyɛnnsodeɛ so. Mpɛn pii no, wɔte saa ahoɔden mmiɛnsa yi ase sɛ egyina hɔ titiriw ma wɔn abakɔsɛm a atwam, nanso wɔka kyerɛɛ Yohane sɛ ɔnkyerɛw “nneɛma a ɛbɛba” no, na Adiyisɛm nwoma no nyinaa kasa fa “nna a edi akyiri” ho, enti yɛde Kyerɛwsɛm mu nnyinasosɛm no redi dwuma sɛ awiei no wɔde mfiase no yɛ mfatoho, na yɛde Adiyisɛm no ahyɛnnsodeɛ no reyɛ adwuma sɛ nokorɛ a ɛfa mprempren ho, ɛnyɛ nea atwam no.
Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.
Satan a été identifié, tant dans la guerre qu’il a commencée dans le troisième ciel que dans la première bataille qu’il a portée aux hommes dans le jardin d’Éden, comme employant l’« hypnotisme » pour transmettre ses communications corrompues afin de mener sa guerre.
“Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.
«Սատանան Եդեմում փորձեց առաջին Ադամին, և Ադամը մտավ դատողության մեջ թշնամու հետ՝ այդպիսով նրան առավելություն տալով։ Սատանան իր հիպնոսական զորությունն ի գործ դրեց Ադամի և Եվայի վրա, և նույն զորությունն էր, որ նա ջանում էր գործադրել Քրիստոսի վրա։ Բայց երբ Սուրբ Գրքի խոսքը մեջբերվեց, Սատանան հասկացավ, որ հաղթանակի ոչ մի հնարավորություն չունի։»
“Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Mind, Character and Personality, 713.
“Abagabo n’abagore ntibakwiye kwiga ubuhanga bwo gufata mpiri ibitekerezo by’ababana na bo. Ubu ni bwo buhanga Satani yigisha. Tugomba kurwanya ikintu cyose cy’ubu bwoko. Ntidukwiye kwivanga na mesemerisimu n’ihipotizimu—ubuhanga bw’uwo watakaje icyubahiro cye cya mbere kandi agacibwa akava mu bikari byo mu ijuru.” Mind, Character and Personality, 713.
The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.
অনুগ্রহ করে লক্ষ্য করুন, “ff” কোন ভাষাকে নির্দেশ করে তা স্পষ্ট নয়। আপনি যদি লক্ষ্যভাষার নাম জানান, আমি তখনই নির্ভুল অনুবাদ প্রদান করব।
The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.
Kidungo cha Ufunuo sura ya kumi na tatu, na aya ya kumi na tatu, kimechukuliwa kutoka katika pambano la mlima Karmeli ambapo manabii wa Baali na manabii wa maashera hawakuweza kuita moto ushuke kutoka mbinguni ili kuthibitisha kwamba Baali na Ashtarothi walikuwa miungu ya kweli. Baali, akiwa mungu wa kiume, na Ashtarothi mungu wa kike, wanawakilisha sanamu ya yule mnyama, ule muungano usio mtakatifu wa kanisa na dola. Hao walikuwa manabii wa Yezebeli, ambaye alikuwa katika uhusiano usio mtakatifu na Ahabu. Hao mashahidi wawili wa kinabii wa sanamu ya yule mnyama katika kisa cha Mlima Karmeli, wanatambulisha jukumu la Marekani katika kwanza kuunda sanamu ya mfumo wa upapa nchini Marekani, na baadaye ulimwenguni. “Moto” wa Karmeli ulikuwa uthibitisho wa kumwonyesha ni nani Mungu wa kweli hasa. Uliwakilisha ufunuo kutoka mbinguni unaomtambulisha Mungu wa kweli, na suala lilo hilo lipo wakati Marekani inapoita moto ushuke kutoka mbinguni.
In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.
En el libro de Isaías, el Dios que declara el fin desde el principio se dirige al mismo escenario del antiguo monte Carmelo, y también al escenario profético que se representa cuando los Estados Unidos hace descender fuego del cielo.
Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.
Iznesite svoju parnicu, govori Gospod; iznesite svoje jake razloge, govori Kralj Jakovljev. Neka ih iznesu i neka nam pokažu što će se dogoditi; neka pokažu prijašnje stvari, što su, da ih razmotrimo i spoznamo njihov svršetak; ili nam objavite ono što će doći. Pokažite ono što će doći poslije, da znamo da ste bogovi; da, učinite dobro ili učinite zlo, da se zadivimo i zajedno to promatramo. Evo, vi ste od ništa, i vaše je djelo ništavno; grozota je onaj koji vas izabire. Ja sam podigao jednoga sa sjevera, i on će doći; od izlaska sunčeva prizivat će moje ime; i doći će na knezove kao na žbuku, i kao što lončar gazi glinu. Tko je od početka navijestio, da bismo znali? i unaprijed, da bismo mogli reći: Pravedan je? Da, nema nikoga tko pokazuje; da, nema nikoga tko navješćuje; da, nema nikoga tko čuje vaše riječi. Prvi će reći Sionu: Evo, evo ih; i dat ću Jeruzalemu jednoga koji donosi radosne vijesti. Izaija 41:21–27.
In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”
Dans la guerre du premier ciel qui s’engagera avec la loi dominicale imminente, les États-Unis, ainsi que Satan lui-même, seront autorisés à « produire » leur « cause », et ils feront descendre le feu du ciel afin de tenter de prouver que le dieu de Jézabel est le vrai Dieu. Le monde sera contraint d’accepter la marque du jour d’adoration de ce dieu. Le feu qui est fait descendre du ciel, par le biais de la « super autoroute de l’information », vers toute l’humanité, est une œuvre de « néant », et celui qui choisit le message transmis par ce moyen est une « abomination ».
In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”
Dans ce conflit, les cent quarante-quatre mille, puis ensuite la grande foule, seront les témoins de Dieu dans le débat visant à déterminer qui est le vrai Dieu. Les messages transmis par les deux camps en guerre sont représentés comme un « feu ». Toutes les nations seront rassemblées afin de déterminer qui est le vrai Dieu, et il y aura deux catégories de témoins pour établir la « vérité ».
Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.
Biarkanlah segala bangsa berhimpun bersama-sama, dan biarlah suku-suku bangsa dikumpulkan: siapakah di antara mereka yang dapat memberitahukan hal ini, dan memperlihatkan kepada kita perkara-perkara yang dahulu? biarlah mereka mengemukakan saksi-saksi mereka, supaya mereka dibenarkan: atau biarlah mereka mendengar, lalu berkata, Itu benar. Kamu adalah saksi-saksi-Ku, demikianlah firman TUHAN, dan hamba-Ku yang telah Kupilih: supaya kamu mengetahui dan percaya kepada-Ku, dan mengerti bahwa Akulah Dia: sebelum Aku tidak ada Allah dibentuk, dan sesudah Aku pun tidak akan ada. Aku, Akulah TUHAN; dan tidak ada juruselamat selain Aku. Aku telah memberitahukan, dan telah menyelamatkan, dan telah memperdengarkan, ketika tidak ada allah asing di antara kamu: sebab itu kamu adalah saksi-saksi-Ku, demikianlah firman TUHAN, bahwa Akulah Allah. Yesaya 43:9–12.
The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?
Ang huling kapahayagan ng Bundok Carmel ay may mga saksi para kay Satanas at mga saksi para sa Diyos. Ang pagpapakita ay upang patunayan kung sino ang tunay na Diyos, ngunit ano ang dapat patotohanan ng matatapat na mga saksi ng Diyos?
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.
Ainsi parle l’Éternel, le roi d’Israël, et son rédempteur, l’Éternel des armées : Je suis le premier, et je suis le dernier ; et hors moi il n’y a point de Dieu. Et qui, comme moi, appellera, le déclarera, et me l’exposera en ordre, depuis que j’ai établi le peuple ancien ? Et les choses à venir, celles qui arriveront, qu’ils les leur annoncent. Ne craignez point, et n’ayez point peur ; ne te l’ai-je pas dès lors fait entendre et déclaré ? Vous êtes mes témoins. Y a-t-il un Dieu hors moi ? Il n’y a point de rocher, je n’en connais point. Ceux qui fabriquent des images taillées ne sont tous que vanité ; et leurs objets les plus précieux ne servent de rien ; et ils leur servent eux-mêmes de témoins : ils ne voient point et ne connaissent point, afin qu’ils soient confus. Ésaïe 44:6–9.
The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.
Waaminifu katika pambano la mwisho la Mlima Karmeli wanapaswa kushuhudia ukweli kwamba Mungu ndiye wa kwanza na wa mwisho. Yeye ndiye Mungu “aliyewateua watu wa kale,” ili kutambulisha “mambo yanayokuja.” Mashahidi wa Mungu wanapaswa kuwasilisha Ufunuo wa Yesu Kristo uliotiwa muhuri ukafunuliwa muda mfupi kabla ya pambano la mwisho la Mlima Karmeli.
Satan’s Mount Carmel message is represented as fire that comes down out of heaven.
Ujumbe wa Mlima Karmeli wa Shetani unaonyeshwa kama moto ushukao kutoka mbinguni.
And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, Revelation 13:13.
At ɔyɛ anwonwade akɛse, na ɔma ogya fi soro ba asase so wɔ nnipa anim, Adiyisɛm 13:13.
The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.
Aayatkan ayaa sharraxaya mucjisooyinka uu Maraykanku ku sameeyo cilmiga casriga ah ee hipnotiisimka, kaas oo banii’aadamka loogu gudbiyo “jidka weyn ee macluumaadka.” Laakiin aayatku waxa kale oo uu ka hadlayaa soo muuqashadii Shayddaanka qudhiisa marka uu isu ekaysiiyo Masiixa.
“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 atauangaza ulimwengu wote kwa utukufu wake. Hapa imetabiriwa kazi yenye upeo wa dunia nzima na nguvu isiyo ya kawaida. Vuguvugu la ujio la miaka ya 1840–44 lilikuwa udhihirisho wenye utukufu wa nguvu za Mungu; ujumbe wa malaika wa kwanza ulipelekwa katika kila kituo cha kimishonari duniani, na katika baadhi ya nchi kulikuwapo mwamko mkuu zaidi wa kidini ambao umeshuhudiwa katika nchi yoyote tangu Matengenezo ya karne ya kumi na sita; lakini haya yatazidiwa na vuguvugu lenye 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.
ဤအမှုတော်သည် ပင်တေကုတ္တေပွဲနေ့၏ အမှုတော်နှင့် ဆင်တူလိမ့်မည်။ “အစောမိုး” သည် သတင်းကောင်းတရား၏ အစပြုဖွင့်လှစ်ချိန်၌ သန့်ရှင်းသောဝိညာဉ်တော်ကို သွန်းလောင်းပေးခြင်းအားဖြင့် အဖိုးတန်မျိုးစေ့ ပေါက်ဖွားထွက်လာစေရန် ပေးအပ်ခံရသကဲ့သို့၊ “နောက်မိုး” သည်လည်း ရိတ်သိမ်းပွဲရင့်မှည့်စေရန် ၎င်း၏ အဆုံးကာလ၌ ပေးအပ်ခံရလိမ့်မည်။ “ထိုအခါ ငါတို့သည် ထာဝရဘုရားကို သိအံ့သောငှာ ဆက်လက်လိုက်နာလျှင် သိကြလိမ့်မည်။ ကိုယ်တော်၏ ထွက်ပေါ်တော်မူခြင်းသည် မိုးသောက်ကဲ့သို့ အဆင်သင့်ပြင်ဆင်ထားလျက်ရှိ၏။ ကိုယ်တော်သည် မိုးကဲ့သို့၊ မြေကြီးပေါ်သို့ ကျသော နောက်မိုးနှင့် အစောမိုးကဲ့သို့ ငါတို့ထံသို့ ကြွလာတော်မူလိမ့်မည်။” ဟောရှေ 6:3။ “ထို့ကြောင့်၊ ဇိအုန်သားတို့၊ ဝမ်းမြောက်ကြလော့၊ သင်တို့၏ ဘုရားသခင် ထာဝရဘုရား၌ ပျော်ရွှင်ကြလော့။ အကြောင်းမူကား၊ ကိုယ်တော်သည် သင်တို့အား အစောမိုးကို သင့်တင့်မျှတစွာ ပေးတော်မူပြီ။ ထို့ပြင် ကိုယ်တော်သည် သင်တို့အတွက် မိုးကို၊ အစောမိုးကိုလည်းကောင်း၊ နောက်မိုးကိုလည်းကောင်း ကျစေတော်မူလိမ့်မည်။” ယောလ 2:23။ “နောက်ဆုံးသောနေ့ရက်များ၌၊ ဘုရားသခင် မိန့်တော်မူသည်ကား၊ ငါ၏ ဝိညာဉ်တော်ကို လူအပေါင်းတို့အပေါ်သို့ ငါသွန်းလောင်းမည်။” “ထာဝရဘုရား၏ နာမတော်ကို ခေါ်လျှောက်သမျှသောသူမည်သည်ကား ကယ်တင်ခြင်းကို ခံရလိမ့်မည်။” တမန်တော် 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.
“Det store evangeliets verk skal ikke avsluttes med en mindre åpenbarelse av Guds kraft enn den som kjennetegnet dets begynnelse. Profetiene som ble oppfylt i utgytelsen av det tidlige regn ved evangeliets begynnelse, skal igjen oppfylles i det sene regn ved dets avslutning. Her er ‘vederkvegelsens tider’, som apostelen Peter så frem til da han sa: ‘Omvend eder derfor og vend om, for at eders synder må bli utslettet, så vederkvegelsens tider kan komme fra Herrens åsyn, og Han skal sende Jesus.’ Apg. 3:19, 20.”
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“Jeequmsitoota Waaqayyoo, fuulli isaanii qulqullummaa of kennuu qulqulluudhaan ifee calaqqisuudhaan, ergaa samii labsuuf iddoo irraa gara iddootti ariitiidhaan deemuu isaanii. Kumootaan lakkaa’aman sagaleewwan, guutummaa lafaa irratti, akeekkachiisni ni kennama. Dinqiin ni hojjetama, dhukkubsattoonni ni fayyu, mallattoowwanii fi dinqiiwwan amantoota ni hordofu. Seexannis akkasuma ni hojjeta, dinqii sobaatiin, illee ija namootaa duratti samii irraa ibidda buusuudhaan. Mul’ata 13:13. Akkasitti jiraattonni lafaa dhaabbata isaanii fudhachuuf ni geeffamu.” The Great Controversy, 611, 612.
When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.
تونگَم أُواڠن کيتا منچapai masa apabila Iblis menurunkan api dari langit, “penduduk bumi akan dibawa untuk mengambil pendirian mereka.” Pada masa itu, saksi Tuhan “akan bergegas dari satu tempat ke tempat yang lain untuk memaklumkan pekabaran dari syurga. Dengan ribuan suara, di seluruh bumi, amaran itu akan diberikan.” Pekerjaan yang diselesaikan oleh saksi-saksi Tuhan “akan serupa dengan pekerjaan pada Hari Pentakosta,” apabila “malaikat yang bergabung dalam pemakluman pekabaran malaikat yang ketiga akan menerangi seluruh bumi dengan kemuliaannya.” Pada Pentakosta, api ialah lambang pencurahan Roh Kudus, dan api juga ialah lambang pencurahan roh najis Iblis.
After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.
यूहन्ना द्वारा प्रकाशितवाक्य अध्याय सात में एक लाख चवालीस हज़ार और उस बड़ी भीड़ का निरूपण करने के पश्चात्, वह सातवीं और अंतिम मुहर के खोले जाने की पहचान कराता है। अंतिम, अर्थात् सातवीं मुहर, यीशु मसीह के प्रकाशन के उद्घाटन का प्रतीक है, और प्रकाशितवाक्य की पुस्तक में वही एकमात्र भविष्यद्वाणी है जिसे अनुग्रह-अवधि के समाप्त होने से ठीक पहले खोला जाना था। सातवीं मुहर, सात गर्जनाएँ, और यीशु मसीह का प्रकाशन—ये सब उसी एक सत्य के प्रतीक हैं, जो अनुग्रह-अवधि के समाप्त होने से ठीक पहले प्रकट किया जाता है। यीशु मसीह का प्रकाशन, अल्फा और ओमेगा के रूप में, मसीह के चरित्र और उसकी सृजनात्मक सामर्थ्य पर बल देता है। सात गर्जनाएँ उस इतिहास की पहचान कराती हैं जिसमें एक लाख चवालीस हज़ार पर मुहर की जाती है, और सातवीं मुहर उस इतिहास के दौरान पवित्र आत्मा के उंडेले जाने की पहचान कराती है, जब दो साक्षी पुनर्जीवित किए जाते हैं और परमेश्वर के “सत्य” की सृजनात्मक सामर्थ्य को प्राप्त करते हैं, जो पिता से पुत्र तक, पुत्र से जिब्राएल तक, और जिब्राएल से भविष्यद्वक्ता तक पहुँचाई जाती है, उन लोगों के लिये जो उसमें निहित सामर्थ्य को पढ़ने, सुनने और मानने का चुनाव करते हैं।
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Dan ketika Ia membuka meterai yang ketujuh, terjadilah kesunyian di sorga kira-kira setengah jam lamanya. Lalu aku melihat ketujuh malaikat yang berdiri di hadapan Allah; dan kepada mereka diberikan tujuh sangkakala. Maka datanglah seorang malaikat lain, lalu berdiri di dekat mezbah dengan sebuah pedupaan emas; dan kepadanya diberikan banyak kemenyan, supaya ia mempersembahkannya bersama-sama dengan doa semua orang kudus di atas mezbah emas yang ada di hadapan takhta itu. Maka asap kemenyan itu, bersama-sama dengan doa orang-orang kudus, naik ke hadapan Allah dari tangan malaikat itu. Lalu malaikat itu mengambil pedupaan itu, mengisinya dengan api dari mezbah, dan melemparkannya ke bumi; maka terdengarlah suara-suara, bunyi guruh, kilat-kilat, dan terjadilah gempa bumi. Wahyu 8:1–5.
In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”
Në vargjet, “shtatë engjëj” “qëndronin përpara Perëndisë” me “shtatë bori”. Këta shtatë engjëj të borive janë kuptuar me të drejtë, sipas zakonit, se përfaqësojnë gjykimet e Perëndisë kundër Romës për zbatimin e adhurimit të së dielës. Roma pagane, nën Kostandinin, nxori ligjin e parë për të dielën në vitin 321, dhe deri në vitin 330, perandoria e tij u nda në lindje dhe perëndim. Që nga ai çast, katër boritë e para filluan të bien dhe ato përfaqësonin forcat historike që u sollën kundër perandorisë së tij, dhe të cilat, deri në vitin 476, e lanë qytetin e Romës aty ku nuk pati më kurrë një sundues romak mbi qytetin, i cili ishte simboli i fuqisë dhe lavdisë së Romës. Kur papati miratoi ligjin e së dielës në Këshillin e Orléans-it në vitin 538, Muhamedi u ngrit për të sjellë gjykim kundër kishës romake, siç përfaqësohet nga boria e pestë dhe e gjashtë, të cilat ishin edhe mjerimi i parë dhe i dytë, dhe përfaqësonin Islamin. Sado i saktë të jetë kuptimi tradicional i atyre borive, ato përcaktohen në pasazhin ku paraqiten te Zbulesa nëntë si “murtaja”.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Ve la baqetela ba batho, ba ba sa bolawang ke dipetso tseo, ba se ka ba sokologa mo ditirong tsa diatla tsa bone, gore ba se ka ba obamela medemone le medingwana ya gouta, le selefera, le kgotlho, le lentswe, le kota, e e sa kgoneng go bona, le fa e le go utlwa, le fa e le go tsamaya; le gone ga ba a ka ba sokologa mo dipolaong tsa bone, le fa e le mo boloing jwa bone, le fa e le mo boakeng jwa bone, le fa e le mo bogodung jwa bone. Tshenolo 9:20, 21.
The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.
Le parfait et ultime accomplissement des sept trompettes est constitué par les sept dernières plaies d’Apocalypse chapitre seize. Même un examen sommaire des caractéristiques prophétiques des sept trompettes d’Apocalypse chapitre neuf démontre qu’elles présentent des caractéristiques parallèles à celles des sept dernières plaies. L’ouverture du septième sceau a lieu dans l’histoire au moment où le temps de grâce est sur le point de se clore et où la colère de Dieu, telle qu’elle est représentée par les sept dernières plaies, est sur le point d’être déversée.
When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.
Quand Christ, en tant que Lion de la tribu de Juda, « ouvrit le septième sceau », un ange vint se tenir devant l’autel, ayant un encensoir d’or ; et il lui fut donné beaucoup de parfum, afin qu’il l’offrît, avec les prières de tous les saints, sur l’autel d’or qui est devant le trône. « Et la fumée du parfum, qui montait avec les prières des saints, s’éleva devant Dieu de la main de l’ange. » L’effusion du Saint-Esprit à la Pentecôte fut précédée par la prière unanime des croyants assemblés à Jérusalem.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer.” Selected Messages, book 1, 121.
«ការរស់ឡើងវិញនៃការគោរពព្រះដ៏ពិតប្រាកដមួយនៅក្នុងចំណោមយើង គឺជាតម្រូវការដ៏ធំបំផុត និងបន្ទាន់បំផុត ក្នុងចំណោមតម្រូវការទាំងអស់របស់យើង។ ការស្វែងរកការនេះ គួរតែជាកិច្ចការដំបូងរបស់យើង។ ត្រូវតែមានការខិតខំយ៉ាងស្មោះស្ម័គ្រ ដើម្បីទទួលបានព្រះពររបស់ព្រះអម្ចាស់ មិនមែនដោយសារព្រះមិនសព្វព្រះទ័យនឹងប្រទានព្រះពររបស់ទ្រង់មកលើយើងនោះទេ ប៉ុន្តែដោយសារយើងមិនទាន់បានត្រៀមខ្លួនរួចរាល់សម្រាប់ទទួលវា។ ព្រះវរបិតាសួគ៌របស់យើង ទ្រង់សព្វព្រះទ័យប្រទានព្រះវិញ្ញាណបរិសុទ្ធរបស់ទ្រង់ ដល់អស់អ្នកដែលទូលសុំទ្រង់ ជាងដែលឪពុកម្តាយនៅផែនដីសព្វចិត្តផ្តល់អំណោយល្អៗដល់កូនរបស់ខ្លួនទៅទៀត។ ប៉ុន្តែ វាជាកិច្ចការរបស់យើង ដោយការសារភាព ការបន្ទាបខ្លួន ការប្រែចិត្ត និងការអធិស្ឋានយ៉ាងស្មោះស្ម័គ្រ ដើម្បីបំពេញលក្ខខណ្ឌទាំងឡាយ ដែលព្រះបានសន្យាថា ទ្រង់នឹងប្រទានព្រះពររបស់ទ្រង់ដល់យើង។ ការរស់ឡើងវិញមួយ គួរត្រូវបានរំពឹងទុកបានតែជាការឆ្លើយតបចំពោះការអធិស្ឋានប៉ុណ្ណោះ»។ Selected Messages, book 1, 121.
The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.
L’ouverture du septième sceau identifie le scellement des cent quarante-quatre mille. Ce scellement est déclenché par la prière, non pas simplement par l’exercice de la prière, mais par une prière particulière. Cette prière particulière est identifiée dans le livre de Daniel, qui est, bien entendu, aussi le livre de l’Apocalypse.
John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.
Yohane mu Byahishuwe, na Daniyeli mu gitabo cye, bagereranya abari ibihumbi ijana na mirongo ine na bine mu “minsi y’imperuka.” Mu “minsi y’imperuka,” abateganirijwe kuba abahamya b’Imana mu gihe cy’urugamba rwo mu ijuru rya mbere bazahamya ubuhanuzi buhishuwe gato mbere y’uko igihe cy’igeragezwa gifungwa. Ibi byagereranijwe nk’ikimenyetso cya karindwi mu mirongo turimo dusuzuma ubu. Amasengesho azanwa kuri marayika ufite “icyotero cya zahabu” yagereranyijwe n’isengesho rya Daniyeli mu gice cya cyenda cy’igitabo cye. Iryo sengesho ni isengesho ryihariye, ryari ryarashyizweho na Mose mu isano n’ubuhanuzi bw’“ibihe birindwi.” Iryo sengesho rifite impande ebyiri, kandi Daniyeli ashyira imiterere y’iryo sengesho rye ry’impande ebyiri mu magambo ya “umuvumo” na “indahiro” bya Mose. Ibitabo bya Daniyeli n’Ibyahishuwe ni igitabo kimwe, kandi imirongo imwe y’ubuhanuzi iri mu gitabo cya Daniyeli ni yo yongeye gufatwaho mu gitabo cy’Ibyahishuwe.
The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”
דער תּפֿלה וואָס ברענגט hervor די אויסגיסונג פֿון הייליקן פֿײַער אין דער באַוועגונג פֿונעם מַעכטיקן מלאך פֿון התגלות אַכצן, איז דניאלס תּפֿלה פֿון די „זיבן מאָל“. דאָס איז די תּפֿלה וואָס האָט אַראָפּגעבראַכט דעם מלאך גבריאל פֿון הימל כּדי צו דערקלערן דניאל די נבואות. בײַם סוף פֿון זײַן תּפֿלה, וואָס נעמט אַרײַן די ערשטע צוואַנציק פּסוקים פֿון דניאל ט, איז גבריאל אַראָפּגעקומען בערך אין דער צײַט פֿון דער אָוונטיקער קרבן־מנחה. די תּפֿלות וואָס שטײַגן אַרויף, און וואָס דער מלאך מיטן גילדענעם צענזער נעמט אָן, זענען תּפֿלות וואָס שטײַגן אַרויף ווען די זון גייט אונטער, אין דעם אָוונט פֿון „די לעצטע טעג“.
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.
और जब मैं बोल रहा था, और प्रार्थना कर रहा था, और अपने पाप तथा अपनी प्रजा इस्राएल के पाप को अंगीकार कर रहा था, और अपने परमेश्वर यहोवा के पवित्र पर्वत के लिये उसके सामने अपनी बिनती उपस्थित कर रहा था; हाँ, जब मैं प्रार्थना करते हुए बोल ही रहा था, तब वही पुरुष जिब्राएल, जिसे मैं ने आरम्भ की दर्शन में देखा था, शीघ्र उड़कर सांझ के अन्नबलि के समय मुझे आ छूआ। दानिय्येल 9:20, 21
Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.
La prière de Daniel était une confession non seulement de ses propres péchés, mais aussi des péchés du peuple de Dieu. Sa prière est le modèle de la prière de repentance liée aux « sept temps » de Lévitique vingt-six.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
আর তোমাদের মধ্যে যারা অবশিষ্ট থাকবে, তারা তাদের শত্রুদের দেশে নিজেদের অধর্মের জন্য ক্ষয়ে যাবে; এবং তাদের পিতৃপুরুষদের অধর্মের কারণেও তাদের সঙ্গে সঙ্গে ক্ষয়ে যাবে। যদি তারা নিজেদের অধর্ম, এবং তাদের পিতৃপুরুষদের অধর্ম, অর্থাৎ যে অপরাধ দ্বারা তারা আমার বিরুদ্ধে অপরাধ করেছে, তা স্বীকার করে; এবং এই কথাও স্বীকার করে যে তারা আমার বিরুদ্ধে প্রতিকূলভাবে চলেছে; আর সেই কারণে আমিও তাদের বিরুদ্ধে প্রতিকূলভাবে চলেছি, এবং তাদের শত্রুদের দেশে নিয়ে গেছি; যদি তখন তাদের অখৎনিত হৃদয় নম্র হয়, এবং তারা তখন তাদের অধর্মের দণ্ড গ্রহণ করে: তবে আমি যাকোবের সঙ্গে আমার চুক্তি স্মরণ করব, এবং ইসহাকের সঙ্গে আমার চুক্তিও, এবং অব্রাহামের সঙ্গে আমার চুক্তিও আমি স্মরণ করব; আর আমি দেশটিকেও স্মরণ করব। লেবীয় পুস্তক 26:39–42।
After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.
Musa, “yeddi dəfə” ilə əlaqədar cəzanı, Allahın “əhdinin mübahisəsi” adlandırdığı cəzanı bəyan etdikdən sonra, Allahın xalqının düşmən ölkəsində qul olduqlarını — Danielin də olduğu kimi — dərk etdikləri zaman və əgər dərk etsələr, nə etməli olduqlarını göstərir. Onlar, Danielin təmsil etdiyi kimi, öz günahlarını, eləcə də atalarının günahlarını etiraf etməli idilər.
When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.
Lorsque cette prière particulière est offerte par ceux qui sont appelés à être les cent quarante-quatre mille, l’ange au encensoir d’or prendra « l’encensoir, et » le remplira « du feu de l’autel, et le jeta sur la terre : et il y eut des voix, et des tonnerres, et des éclairs, et un tremblement de terre ». Le feu sacré, qui représente le message de la « vérité » par contraste avec le message contrefait du « feu » que les États-Unis et Satan font descendre du ciel, se manifeste à l’heure du « tremblement de terre » qu’est la loi du dimanche.
In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.
W mu kyitabo cya Zekariya, tumenyeshwa ko Zerubabeli yashyizeho urufatiro ndetse n’ibuye rikuru ryo ku mutwe ry’urusengero, mu mateka yo kongera kubaka urusengero na Yerusalemu nyuma yo kugaruka bavuye mu bubata Daniyeli yari yarabayemo.
Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.
Tou li answere mo e dir moi, e li dir: “Sa se parol Senyer pour Zeroubabel: ‘Pa par lafors, ni par pwisans, me par mon Lespri,’ dir Senyer bann larme. ‘Lekel ou ete, o gran montanny? Devan Zeroubabel ou ava vin en laplenn; e i ava fer sorti son ros dango avek laklamasyon, an kriyan: “Lagras, lagras lo la!”’” Anplis, parol Senyer ti vin ver mwan, an dizan: “Lanmen Zeroubabel in poz fondasyon sa lakaz; son lanmen pou osi fini li; e ou ava konnen ki Senyer bann larme in anvoy mwan ver zot. Parski lekel ki’n mepriz zour bann pti konmansman? Parski zot pou krwar dan lazwa, e zot pou vwar plon dan lanmen Zeroubabel ansanm avek sa set; zot se lizye Senyer, ki ale e vini atraver later antye.” Zakari 4:6–10.
Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.
Zerubbabel signifie « descendance de Babylone » et il est un symbole du message du deuxième ange qui, uni au message du Cri de Minuit, posa le « fondement » au commencement du mouvement adventiste. Zerubbabel représente aussi la répétition du message du deuxième ange dans le mouvement final de l’adventisme, au sein du mouvement de Future for America, lorsque la « pierre principale de l’angle » est mise en place.
The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.
Le monde se réjouit au sujet des deux témoins qui avaient été mis à mort dans la vallée des ossements desséchés, dans la rue qui est la « super-autoroute de l’information ». Lorsque ces deux témoins furent ramenés à la vie, le monde fut saisi de crainte, et les cieux se réjouirent. Zacharie, comme tous les prophètes, désigne les « derniers jours », lorsque le peuple de Dieu se réjouit. Zacharie nous informe qu’il se réjouit à la résurrection des deux témoins, lorsqu’il voit « ces sept-là ». « Ces sept-là » est le même mot hébreu que celui traduit par « sept temps » dans Lévitique vingt-six. Le mouvement du premier ange posa la pierre de fondement des sept temps de Moïse, et cette « vérité » doit aussi être la pierre de faîte du mouvement du troisième ange, malgré son rejet en 1863.
When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.
Ntoni yeliseki mpe ekokisami, mpe basali likolo na yango na libondeli oyo ebongi ya biteni mibale, moto ya solo ekobwakama na mabele, ndenge ezalaki na mokolo ya Pantekote.
We will continue to address the opening of the seventh seal in the next article.
Nous continuerons à traiter de l’ouverture du septième sceau dans l’article suivant.