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.
І коли Він відкрив сьому печатку, настала тиша на небі, мов на півгодини. І я побачив сімох Анголів, що стояли перед Богом, і дано їм сім сурем. І прийшов інший Ангол, і став при жертовнику, маючи золоту кадильницю; і дано йому багато кадила, щоб він приніс його з молитвами всіх святих на золотому жертовнику, який був перед престолом. І дим кадила з молитвами святих піднісся перед Богом із руки Ангола. І взяв Ангол кадильницю, і наповнив її вогнем із жертовника, і кинув на землю; і зчинилися голоси, і громи, і блискавки, і землетрус. Об’явлення 8:1–5.
We are addressing the outpouring of holy fire from the heavenly sanctuary, during the history that the United States is going to bring down unholy fire from the first heaven. The revelation of what the seven thunders uttered in Revelation chapter ten, was to be sealed up until just before probation closed. Probation is also represented as on the verge of closing when the seventh seal is opened.
Nous traitons de l’effusion du feu sacré provenant du sanctuaire céleste, au cours de l’histoire où les États-Unis vont faire descendre un feu profane du premier ciel. La révélation de ce qu’ont prononcé les sept tonnerres dans Apocalypse, chapitre dix, devait être scellée jusqu’à l’instant précédant la clôture du temps de grâce. Le temps de grâce est aussi représenté comme étant sur le point de se clore lorsque le septième sceau est ouvert.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Na ɔka kyerɛɛ me sɛ: Nnsɔw nkɔmhyɛ nsɛm a ɛwɔ nhoma yi mu ano, efisɛ bere no abɛn. Nea ɔnyɛ pɛ no, ma ɔnyɛ pɛ bio; na nea ɔho agu fi no, ma ɔho ngu fi bio; na nea ɔteɛ no, ma ɔyɛ nea ɛteɛ bio; na nea ɔyɛ kronkron no, ma ɔnyɛ kronkron bio. Adiyisɛm 22:10, 11.
The opening of the seventh seal takes place as the seven angels prepare to sound.
L’ouverture du septième sceau a lieu lorsque les sept anges se préparent à sonner.
And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:6.
Bese die sieben Engel, welche die sieben Posaunen hatten, machten sich bereit, zu posaunen. Offenbarung 8,6.
When probation closes, “no man” is “able to enter the temple,” for the intercession of Christ for men’s sins has ended. Probation has closed, and the seven angels are commanded to pour out the vials of God’s wrath.
Cuando se cierra el tiempo de gracia, «ningún hombre» puede «entrar en el templo», porque ha terminado la intercesión de Cristo por los pecados de los hombres. El tiempo de gracia se ha cerrado, y a los siete ángeles se les ordena derramar las copas de la ira de Dios.
And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. Revelation 15:8, 16:1.
Et le temple fut rempli de fumée, à cause de la gloire de Dieu et de sa puissance; et personne ne pouvait entrer dans le temple, jusqu’à ce que les sept fléaux des sept anges fussent accomplis. Et j’entendis une grande voix venant du temple, qui disait aux sept anges: Allez, et versez sur la terre les coupes de la colère de Dieu. Apocalypse 15:8; 16:1.
There is no indication that the seven angels that sound the seven trumpets in Revelation chapters nine through eleven, are different from the seven angels that pour out the seven last plagues. On the contrary, the prophetic characteristics of the judgments represented by the seven trumpets, parallel the location and the effects of the seven vials of God’s wrath in chapter sixteen. As a more direct linkage, the trumpet judgments are directly called plagues.
Li buku te na elembo ata moko te ete baanzelu sambo oyo babeti bakelelo sambo na Emoniseli mikapo libwa kino zomi na moko, bazali bokeseni na baanzelu sambo oyo basopi bitumbu sambo ya nsuka. Nzokande, bizaleli ya esakweli ya bikateli oyo emonisami na bakelelo sambo, ekokani na esika mpe na mbuma ya basani sambo ya nkanda ya Nzambe na mokapo ya zomi na motoba. Mpe lokola boyokani ya polele koleka, bikateli ya bakelelo babengami mbala moko mpenza ete ezali bitumbu.
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. Revelation 9:20.
Жараланғандардың қолынан қаза таппаған өзге адамдар да өз қолдарының істеріне өкініп, жындарға, сондай-ақ алтыннан, күмістен, жезден, тастан және ағаштан жасалған пұттарға табынудан бас тартпады; ал олар көре де алмайды, ести де алмайды, жүре де алмайды. Аян 9:20.
The opening of the seventh seal is purposely set within the context of the nearness of the close of probation. The seventh seal represents a second witness, of what the seven thunders “uttered,” that John and also Paul were forbidden to write.
L’ouverture du septième sceau est délibérément placée dans le contexte de l’imminence de la fin du temps de grâce. Le septième sceau constitue un second témoignage de ce qu’« énoncèrent » les sept tonnerres, qu’il fut interdit à Jean, ainsi qu’à Paul, d’écrire.
And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.
तब उसने सिंह के गर्जने के समान बड़े शब्द से पुकारा; और जब वह पुकार चुका, तो सातों गर्जनों ने अपना-अपना शब्द सुनाया। और जब सातों गर्जन अपना-अपना शब्द सुना चुके, तो मैं लिखने ही वाला था; परन्तु मैंने स्वर्ग से यह वाणी सुनी, जो मुझ से कह रही थी, “जो बातें सातों गर्जनों ने कही हैं, उन पर मुहर कर दे, और उन्हें मत लिख।” प्रकाशितवाक्य 10:3, 4.
What was “uttered” by the seven thunders was sealed up, and in chapter twenty-two, the prophecy that had been sealed up in the book of Revelation was to be unsealed, and as with the seventh seal, it was to be unsealed just before probation closed.
Ebyo “byayatulwa” n’okubwatuka musanvu byasibaweko akabonero, era mu ssuula ey’amakumi abiri mu bbiri, obunnabbi obwali busibiddwa akabonero mu kitabo ky’Okubikkulirwa bwali bwa kusumululwa, era nga bwe kyali ku kabonero ak’omusanvu, bwali bwa kusumululwa nga ekiseera ky’okugezesebwa tekinnaggwaawo.
Sister White identifies that the sealing up of what the seven thunders “uttered” represented the same action of the Lion of the tribe of Judah, as when He commanded Daniel to seal up his book, until the time of the end. The books of Daniel and Revelation are the same book, and in the Revelation Jesus is represented as the Lion of the tribe of Judah, when He unseals the book that was sealed with seven seals, so it was the Lion of the tribe of Judah, that also commanded Daniel to seal up his book until the time of the end. The Lion of the tribe of Judah is He who seals and unseals His Word, for He is the Word.
मिसेस व्हाइट यह पहचानती हैं कि सात गर्जनों ने जो “कहा,” उसे मुद्रित कर बंद कर देना, यहूदा के गोत्र के सिंह की उसी क्रिया का प्रतिनिधित्व करता था, जैसा तब हुआ जब उसने दानिय्येल को उसकी पुस्तक अंत के समय तक मुद्रित कर बंद रखने की आज्ञा दी। दानिय्येल और प्रकाशितवाक्य की पुस्तकें एक ही पुस्तक हैं, और प्रकाशितवाक्य में यीशु को यहूदा के गोत्र के सिंह के रूप में प्रस्तुत किया गया है, जब वह उस पुस्तक की मुहरें खोलता है जो सात मुहरों से सील की गई थी; अतः यहूदा के गोत्र का सिंह वही था जिसने दानिय्येल को भी उसकी पुस्तक अंत के समय तक मुद्रित कर बंद रखने की आज्ञा दी। यहूदा के गोत्र का सिंह वही है जो अपने वचन पर मुहर लगाता है और उसे खोलता भी है, क्योंकि वही वचन है।
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.
« Après que ces sept tonnerres eurent fait entendre leurs voix, l’injonction fut adressée à Jean, comme à Daniel, au sujet du petit livre : “Scelle les paroles qu’ont prononcées les sept tonnerres.” » The Seventh-day Adventist Bible Commentary, volume 7, 971.
The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.
The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.
It is a light that grows brighter and brighter unto the perfect day.
C’est une lumière qui va croissant, de plus en plus éclatante, jusqu’au jour parfait.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.
Lekin saaliheen ka raasta chamakti hui roshni ki maanind hai, jo kaamil din tak barhta hi jata hai. Amsaal 4:18.
When “truth” is unsealed, it is progressive.
Lorsque la « vérité » est descellée, elle est progressive.
“If it was necessary for God’s ancient people to often call to mind His dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in His Word,—truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The Word of God presents special truths for every age. The dealings of God with His people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out His people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from heaven. What is truth? should ever be our inquiry.” Signs of the Times, May 26, 1881.
“Si ilikuwa ni lazima kwa watu wa kale wa Mungu mara kwa mara kukumbuka matendo yake kwao katika rehema na hukumu, katika shauri na karipio, ni muhimu vivyo hivyo kwamba sisi tuzitafakari kweli tulizokabidhiwa katika Neno lake,—kweli ambazo, zikizingatiwa, zitatufikisha kwenye unyenyekevu na kujitiisha, na utii kwa Mungu. Inatupasa kutakaswa kwa njia ya kweli. Neno la Mungu huwasilisha kweli za pekee kwa kila zama. Matendo ya Mungu kwa watu wake katika nyakati zilizopita yanapaswa kupewa uangalifu wetu wa makini. Inatupasa kujifunza masomo ambayo yamekusudiwa kutufundisha. Lakini hatupaswi kuridhika nayo tu. Mungu anawaongoza watu wake hatua kwa hatua. Kweli ni yenye kuendelea kufunuliwa. Mtafutaji wa dhati atakuwa akipokea nuru kutoka mbinguni daima. Kweli ni nini? ndilo swali letu linalopaswa kuwa daima.” Signs of the Times, May 26, 1881.
At the end of July, 2023, the Revelation of Jesus Christ began to be unsealed.
À la fin de juillet 2023, la Révélation de Jésus-Christ a commencé à être descellée.
As with the seventh seal and also the utterings of the seven thunders, the Revelation of Jesus Christ, is unsealed just before probation closes. It provides a third witness of the same message represented by the removal of the seventh seal, and the seven thunders. Those three representations in the book of Revelation are three witnesses that combine to make up the message of the Revelation of Jesus Christ. The unsealing of these three witnesses is progressive. Its effects are also progressive.
Comme pour le septième sceau et aussi pour les paroles des sept tonnerres, la Révélation de Jésus-Christ est descellée juste avant la clôture du temps de grâce. Elle fournit un troisième témoin du même message représenté par l’enlèvement du septième sceau et par les sept tonnerres. Ces trois représentations, dans le livre de l’Apocalypse, sont trois témoins qui se réunissent pour constituer le message de la Révélation de Jésus-Christ. Le descellé de ces trois témoins est progressif. Ses effets le sont également.
“Obedience to the law of God is sanctification. There are many who have erroneous ideas in regard to this work in the soul, but Jesus prayed that His disciples might be sanctified through the truth, and added, ‘Thy word is truth’ ( John 17:17). Sanctification is not an instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have to be fought over and over again; but by obedience, the truth will sanctify the soul. Those who are loyal to the truth will, through the merits of Christ, overcome all weakness of character that has led them to be molded by every varying circumstance of life.” Faith and Works, 85.
„Ku poslušnosti Božjemu zakonu pripada posvećenje. Mnogi imaju pogrešne predodžbe o tom djelu u duši, ali Isus se molio da Njegovi učenici budu posvećeni istinom, i dodao: ‘Tvoja je riječ istina’ (Ivan 17,17). Posvećenje nije trenutačno, nego postupno djelo, kao što je poslušnost neprekidna. Sve dok Sotona navaljuje na nas svojim kušnjama, borba za svladavanje vlastitoga ja morat će se voditi iznova i iznova; ali poslušnošću će istina posvetiti dušu. Oni koji su odani istini po Kristovim će zaslugama nadvladati svaku slabost karaktera koja ih je navela da ih oblikuje svaka promjenjiva životna okolnost.” Faith and Works, 85.
The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.
The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.
The truth that is identified in the message of the unsealing of the seventh seal is addressing the waymark of the Midnight Cry. The Midnight Cry in the Millerite history was a progressive development of truth, and that fact can be demonstrated by a historical review of the work of Samuel Snow. Jesus illustrates the movement of the third angel with the movement of the first angel, for he always illustrates the end with the beginning.
Anikɛnyɛ a wɔda no adi wɔ nkrasɛm a ɛfa asɔre ason no so ahyɛnsode a wɔabue no ho no reka Kwasida Mframa no ho agyiraehyɛde no ho asɛm. Kwasida Mframa no wɔ Millerfo abakɔsɛm mu yɛɛ nokware a ɛrenya nkɔso wɔ nkakrankakra mu, na wobetumi ada saa nokwasɛm no adi denam abakɔsɛm mu nhwɛso a wɔbɛyɛ wɔ Samuel Snow adwuma no ho so. Yesu de ɔbɔfo a ɔto so abiɛsa no kankan no yɛ mfatoho denam ɔbɔfo a odi kan no kankan so, efisɛ ɔde awiei no yɛ mfatoho daa denam mfiase no so.
The truths that come together to form the Midnight Cry message are an understanding of who God is, and how His character is represented in his Word. Those truths include a very detailed description of the historical process that those who ultimately proclaim the Midnight Cry message will fulfill. The hidden history of the seven thunders is what identifies that historical process. The seventh seal is a part of that detailed historical process, but its revelation is directed at the period of time that begins when the Midnight Cry message is finalized, thus marking when the sealing of the one hundred and forty-four thousand is accomplished. The progressive removal of the seventh seal begins when the message of the Midnight Cry is fully developed, as illustrated by the Exeter camp meeting in the summer of 1844. These articles represent your personal invitation to come to the Exeter camp meeting.
Haqiqatlarê ku bi hev re peyama Nîvşevê ya Girîdî ava dikin, têgihiştinek e ji kî ye Xwedê, û ka karaktera Wî di Peyva Wî de çawa tê temsîl kirin. Ew haqiqat, her weha, danasînek pir hûrgulî ya pêvajoya dîrokî dihewîne ku yên ku di dawiyê de peyama Nîvşevê ya Girîdî dê ragihînin, wê pêk bînin. Dîroka veşartî ya heft thunderan ew e ku ew pêvajoya dîrokî nas dike. Mohra heftem beşek ji wê pêvajoya dîrokî ya hûrgulî ye, lê belavbûna wê ber bi dema ku dest pê dike de tê araste kirin, dema ku peyama Nîvşevê ya Girîdî tê temam kirin; bi vî awayî nîşan dide kengê morandina sed û çil û çar hezaran tê pêkanîn. Rakirina pêşverû ya mohra heftem dest pê dike dema ku peyama Nîvşevê ya Girîdî bi tevahî tê pêşxistin, wekî ku di civîna konê ya Exeter de di havîna 1844-an de hate nîşandan. Van gotaran daxwaza kesane ya we temsîl dikin da ku werin civîna konê ya Exeter.
When the seventh seal is opened, fire from the altar is cast unto the earth, and there are “voices, and thunderings, and lightnings, and an earthquake.” A “voice” represents a trumpet.
Quand le septième sceau est ouvert, le feu de l’autel est jeté sur la terre, et il y a « des voix, des tonnerres, des éclairs, et un tremblement de terre ». Une « voix » représente une trompette.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
با آواز بلند فریاد کن، دریغ مدار، آواز خویش را چون کرنا بلند نما، و قوم مرا از عصیانشان، و خاندان یعقوب را از گناهانشان آگاه ساز. اشعیا 58:1.
The voice of a trumpet identifies a message that is warning of impending judgment. When Isaiah commands God’s people to lift up their voice like a trumpet, they are to “cry” aloud. The Midnight Cry message is unsealed just before the hour of the earthquake of the Sunday law. The Midnight Cry message which is unsealed just before the soon coming Sunday law, is the message that swells into a loud cry. When Isaiah says, “Cry aloud,” he is referencing a combination of the loud cry of the third angel, which is the second voice that joins the Midnight Cry message. The loud Midnight Cry message is a warning of the seventh trumpet, which is the third woe. God’s people must understand that when that trumpet message is blown, they are in the final moments of their probationary time. Therefore Isaiah’s command is a warning to prepare for the close of probation, a warning that the trumpet judgment of the third woe of Islam is about to strike the United States for rejecting God’s Sabbath. At the Sunday law, the Midnight Cry, which is the first of the two “voices” in Revelation chapter eighteen, swells to a loud cry. As God’s other children that are still in Babylon are called out.
ტრუბის ხმა აღნიშნავს უწყებას, რომელიც მოსალოდნელი სამსჯავროს შესახებ აფრთხილებს. როდესაც ესაია ღმერთის ხალხს უბრძანებს, თავიანთი ხმა ტრუბასავით აღამაღლონ, მათ ხმამაღლა უნდა „იღაღადონ“. შუაღამის ღაღადის უწყება იხსნება სწორედ საკვირაო კანონის მიწისძვრის ჟამის წინ. შუაღამის ღაღადის უწყება, რომელიც იხსნება მალე მოსახდენი საკვირაო კანონის წინ, არის ის უწყება, რომელიც ძლიერ ღაღადად იზრდება. როდესაც ესაია ამბობს: „ხმამაღლა იღაღადე“, იგი მიუთითებს მესამე ანგელოზის ძლიერი ღაღადის ერთობას, რომელიც არის მეორე ხმა, რომელიც შუაღამის ღაღადის უწყებას უერთდება. შუაღამის ძლიერი ღაღადის უწყება მეშვიდე ტრუბის გაფრთხილებაა, რომელიც მესამე ვაია. ღმერთის ხალხმა უნდა გაიგოს, რომ როდესაც ის ტრუბის უწყება გაჟღერდება, ისინი თავიანთი გამოსაცდელი დროის უკანასკნელ წუთებში არიან. ამიტომ ესაიას ბრძანება არის გაფრთხილება მადლის ჟამის დახურვისთვის მოსამზადებლად, გაფრთხილება, რომ ისლამის მესამე ვაის ტრუბის სამსჯავრო შეერთებულ შტატებს ღვთის შაბათის უარყოფის გამო დასაცემად ემზადება. საკვირაო კანონის დროს შუაღამის ღაღადი, რომელიც გამოცხადების მეთვრამეტე თავში ორი „ხმის“ პირველია, ძლიერ ღაღადად იზრდება, რადგან ღმერთის სხვა შვილები, რომლებიც ჯერ კიდევ ბაბილონში არიან, გამოძახებულნი არიან.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 710.
« La vérité pour ce temps, le message du troisième ange, doit être proclamée d’une voix forte, c’est-à-dire avec une puissance croissante, à mesure que nous approchons de la grande épreuve finale. » The 1888 Materials, 710.
The “increasing power” of the “loud cry” of the third angel was typified at Sinai when the Ten Commandments were proclaimed by Jehovah himself. The trumpet in that history increased in power as the mountain quaked and turned to smoke. The fear was so great, that even Moses greatly quaked. The people then raised their “voices” in fear, asking that God’s “voice” would cease to sound.
Die „zunehmende Macht“ des „lauten Rufes“ des dritten Engels wurde am Sinai vorgebildet, als die Zehn Gebote von Jehova selbst verkündigt wurden. Die Posaune in jener Begebenheit nahm an Stärke zu, während der Berg erbebte und in Rauch gehüllt wurde. Die Furcht war so groß, dass selbst Mose heftig erbebte. Da erhob das Volk in Furcht seine „Stimmen“ und bat, dass die „Stimme“ Gottes aufhöre zu ertönen.
And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:). Hebrews 12:19–21.
Og lyden av en basun og en røst med ord; og de som hørte denne røsten, bønnfalt om at ordet ikke måtte tales til dem mer. (For de kunne ikke utholde det som ble befalt: Om så bare et dyr rører ved fjellet, skal det steines eller gjennombores med et spyd. Og så fryktinngytende var synet at Moses sa: Jeg er grepet av stor frykt og skjelver.) Hebreerne 12:19–21.
The “voice” “they” had “heard” represents the “voice” of the warning message of the third angel. In fearful anguish they responded with their own “voices.” The voices at the Sunday law are also represented by the foolish virgins who are asking for oil, and the voices of the wise virgins tell them to go and buy for themselves. At the close of human probation, the “voices” of those that recognize they are lost, as do the foolish Adventist virgins at the Sunday law, cry out for the rocks and mountains to fall upon them. The Sunday law is typified by the giving of the law at Mount Sinai.
La « voix » qu’« ils » avaient « entendue » représente la « voix » du message d’avertissement du troisième ange. Dans une angoisse terrible, ils répondirent par leurs propres « voix ». Les voix au moment de la loi du dimanche sont aussi représentées par les vierges folles qui demandent de l’huile, et les voix des vierges sages leur disent d’aller en acheter pour elles-mêmes. À la clôture du temps de grâce accordé à l’humanité, les « voix » de ceux qui reconnaissent qu’ils sont perdus, comme les vierges adventistes folles au moment de la loi du dimanche, crient aux rochers et aux montagnes de tomber sur eux. La loi du dimanche est figurée typologiquement par le don de la loi au mont Sinaï.
“At the wonderful manifestations of divine power upon that solemn occasion,—the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning’s flash illuminating the stern and solemn heights, and on Sinai’s summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,—at these tokens of Jehovah’s presence, the hearts of Israel failed with fear, and the whole congregation ‘stood afar off.’ Even Moses exclaimed, ‘I exceedingly fear and quake.’ Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law.
«ئەوەیە لە دەرکەوتنە سەرسوڕهێنەرەکانی هێزی خودایی لەو بۆنەیەی پیرۆز و مەهابتهەڵگرتووەدا،—دەنگە نهێنییەکانی کارنا کە بەردەوام بەرزتر و ترسناکتر دەبوون، هاوارەکانی گرومەوەی ئاسمان کە لە هەموو لاپەڕەی شاخەکاندا دەدەنگایەوە، بریقەی برووسکە کە بەرزاییە توند و مەهابتهەڵگرتووەکان رۆشن دەکردەوە، و لە سەر لوتکەی سینا، لە ناو هەور، و زریان، و تاریکییەکی چڕدا، شکۆی خودا وەک ئاگرێکی خواردنەوەکار،—لەبەر ئەم نیشانانەی ئامادەبوونی یەهووا، دڵی ئیسرائیل لە ترسدا لاواز بوو، و هەموو کۆمەڵەکە «لە دوورەوە وەستان.» هەتا موساش هاوار کرد: «زۆر ترس و لەرزم هەیە لە دڵمدا.» پاشان، لە سەر هەموو ئەو هێزە شەڕانەی سروشت، دەنگی یەهووا بیسترا، کە دە فەرمانی یاساکەی خۆی دەوت.»
“As God’s great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God’s utterances seemed more than their quaking frames could bear. They entreated Moses, ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ As God’s great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God.” Signs of the Times, March 3, 1881.
“Kako je Božje veliko zrcalo otkrilo narodu Izraelovu njihovo pravo stanje, duše su im bile obuzete strahom. Strašna sila Božjih izgovora činila se većom nego što bi njihova drhtava tijela mogla podnijeti. Molili su Mojsija: ‘Govori ti s nama, i slušat ćemo; ali neka Bog ne govori s nama, da ne pomremo.’ Kad je pred njih bilo izneseno Božje veliko mjerilo pravde, spoznali su, kao nikada prije, uvredljivi karakter grijeha i vlastitu krivnju pred očima čistoga i svetoga Boga.” Signs of the Times, March 3, 1881.
When the fire from the altar is cast unto the earth, there are “voices, and thunderings, and lightnings, and an earthquake.” “Thundering and lightning” are symbols of God’s judgments. At the Sunday law, the United States will have fully filled its “cup of iniquity,” and “national apostasy, will be followed by national ruin.” The “cup of iniquity” becomes full in the fourth generation, for both horns of the earth beast progress through four generations of escalating rebellion. The Sunday law marks where God’s judgments, represented by “thunderings and lightnings” are delivered, and they are delivered unto the fourth generation.
Quand le feu de l’autel est jeté sur la terre, il y a « des voix, des tonnerres, des éclairs, et un tremblement de terre ». Les « tonnerres et les éclairs » sont des symboles des jugements de Dieu. Au moment de la loi du dimanche, les États-Unis auront entièrement rempli leur « coupe d’iniquité », et « l’apostasie nationale sera suivie de la ruine nationale ». La « coupe d’iniquité » devient pleine à la quatrième génération, car les deux cornes de la bête qui monte de la terre progressent l’une et l’autre à travers quatre générations de rébellion croissante. La loi du dimanche marque le moment où les jugements de Dieu, représentés par les « tonnerres et les éclairs », sont infligés, et ils le sont à la quatrième génération.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
“Morena o boletše ka Baamore a re: ‘Molokong wa bone ba tla boela mo; gobane bokgopo bja Baamore ga sešo bja tlala.’ Le ge setšhaba se se be se bonagala kudu ka baka la borapedi bja medimo ya diswantšho le go senyega ga sona, se be se sešo sa tlatša senwelo sa bokgopo bja sona, gomme Modimo o be a ka se ntšhe taelo ya go fedišwa ga sona ka mo go feletšego. Setšhaba se se be se swanetše go bona maatla a Modimo a bonagatšwa ka mokgwa wo o bonalago gabotse, gore se tlogelwe se se na boitshwarelelo. Mmopi wa kwelobohloko o be a ikemišeditše go se kgotlelelela bokgopo bja sona go fihla molokong wa bone. Ke moka, ge e ba go se na phetogo ye e lebanyago go se sekaone e bonwago, dikahlolo tša Gagwe di be di tla ba wela.”
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.” Testimonies, volume 5, 208.
“Kwa usahihi usiokosea, Yule asiye na ukomo angali anahifadhi hesabu pamoja na mataifa yote. Wakati rehema Yake inapotolewa pamoja na miito ya toba, hesabu hii itabaki wazi; lakini wakati tarakimu zitakapofikia kiasi fulani ambacho Mungu amekiweka, huduma ya ghadhabu Yake huanza. Hesabu hiyo inafungwa. Uvumilivu wa Kiungu hukoma. Hakuna tena maombi ya rehema kwa niaba yao.” Testimonies, juzuu ya 5, 208.
Sister White identifies the judgments that begin at the Sunday law as “God’s destructive judgments.” She teaches that it is too late for the foolish Laodicean Adventists, who had an opportunity to prepare for the crisis at midnight, but had refused to do so. That time of destructive judgments for the foolish virgins, is “a time of mercy” for those who had not yet heard the truth.
السيدة وايت تُعرِّف الأحكام التي تبدأ عند صدور قانون الأحد بأنها «أحكام الله المُهلِكة». وهي تُعلِّم أنه يكون قد فات الأوان على الأدونتيين اللاودكيين الجاهلات، اللواتي أُتيحت لهن فرصة الاستعداد للأزمة عند منتصف الليل، لكنهن أبَين أن يفعلن ذلك. وذلك الوقت، وقتُ الأحكام المُهلِكة بالنسبة إلى العذارى الجاهلات، هو «وقت رحمة» لأولئك الذين لم يكونوا قد سمعوا الحق بعد.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.” Testimonies, volume 9, 97.
“Ô, giá như dân sự biết kỳ thăm viếng của mình! Còn nhiều người chưa hề được nghe lẽ thật thử nghiệm dành cho thời kỳ này. Còn nhiều người mà Thánh Linh của Đức Chúa Trời đang phán thúc lòng họ. Thời kỳ những sự phán xét hủy diệt của Đức Chúa Trời chính là thời kỳ thương xót đối với những kẻ chưa có cơ hội học biết lẽ thật là gì. Chúa sẽ dịu dàng đoái xem họ. Tấm lòng thương xót của Ngài được cảm động; bàn tay Ngài vẫn còn giơ ra để cứu, trong khi cánh cửa đã đóng lại đối với những kẻ không chịu bước vào.” Chứng Ngôn, quyển 9, tr. 97.
When the seventh seal is opened there are “voices, and thunderings, and lightnings, and an earthquake.” The “hour” when the “earthquake” of Revelation eleven was first fulfilled was the French Revolution, and the perfect fulfillment of that “hour” is the “quake” of the “earth” beast, at the soon-coming Sunday law. It is in that “hour,” that the seventh seal is fully opened. The cross typifies the Sunday law, and there was a great earthquake at the cross.
เมื่อดวงตราที่เจ็ดถูกเปิดออก ก็มี “เสียงต่าง ๆ ทั้งฟ้าร้องและฟ้าแลบ และแผ่นดินไหว” “ชั่วโมง” ที่ “แผ่นดินไหว” ในวิวรณ์บทที่สิบเอ็ดสำเร็จเป็นครั้งแรกนั้น คือการปฏิวัติฝรั่งเศส และความสำเร็จอย่างครบถ้วนของ “ชั่วโมง” นั้น คือ “การสั่นสะเทือน” ของสัตว์ร้ายแห่ง “แผ่นดิน” ณ กฎหมายวันอาทิตย์ซึ่งกำลังจะมาถึงในไม่ช้า ใน “ชั่วโมง” นั้นเอง ดวงตราที่เจ็ดจึงถูกเปิดออกอย่างสมบูรณ์ กางเขนเป็นแบบล่วงหน้าของกฎหมายวันอาทิตย์ และได้เกิดแผ่นดินไหวครั้งใหญ่ที่กางเขนนั้น
Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Matthew 25:51.
Yesu, alipokwisha kupaaza sauti tena kwa nguvu, akaitoa roho. Na tazama, pazia la hekalu likapasuka vipande viwili kutoka juu mpaka chini; nayo nchi ikatetemeka, na miamba ikapasuka. Mathayo 25:51.
At the cross, a satanic kingdom was overthrown, as it will be at the Sunday law.
Au pied de la croix, un royaume satanique fut renversé, comme il le sera lors de la loi du dimanche.
“Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’ John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights. Was there not joy among the angels? All heaven triumphed in the Saviour’s victory. Satan was defeated, and knew that his kingdom was lost.” The Desire of Ages, 758.
«Քրիստոսը Իր կյանքը չհանձնեց, մինչև որ չկատարեց այն գործը, որ եկել էր անելու, և Իր վերջին շնչով բացականչեց. «Կատարվեց»։ Հովհաննես 19:30։ Մարտը շահված էր։ Նրա աջ ձեռքն ու Նրա սուրբ բազուկը Նրան հաղթություն էին շնորհել։ Որպես Հաղթող՝ Նա Իր դրոշը կանգնեցրեց հավիտենական բարձունքների վրա։ Մի՞թե հրեշտակների մեջ ուրախություն չկար։ Ամբողջ երկինքը ցնծաց Փրկչի հաղթանակով։ Սատանան պարտված էր և գիտեր, որ իր թագավորությունը կորած էր»։ Քրիստոսի կյանքը, 758։
The earthquake of the cross is a representation of “truth,” which is Alpha and Omega. “Truth” is the beginning, the middle and the ending; it is the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. There was an earthquake when Christ died and then another earthquake at His resurrection. At the cross there was a first earthquake, then the grave and then the earthquake at His resurrection. At both earthquakes graves were opened.
震动十字架的地震，乃是“真理”的表征；“真理”就是阿拉法与俄梅戛。“真理”是起初，是中间，也是终了；这词在希伯来文中，乃是由希伯来字母表的第一个、第十三个和最后一个字母合并而成。基督死时曾有地震，及至祂复活时，又有一次地震。在十字架上先有第一次地震，然后是坟墓，接着是祂复活时的地震。在这两次地震中，坟墓都开了。
“When Jesus, as He hung upon the cross, cried out, ‘It is finished’, the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.” Early Writings, 184.
“Toen Jezus, terwijl Hij aan het kruis hing, uitriep: ‘Het is volbracht’, scheurden de rotsen, beefde de aarde en werden sommige van de graven geopend. Toen Hij opstond als Overwinnaar over de dood en het graf, terwijl de aarde wankelde en de heerlijkheid des hemels rondom de heilige plaats scheen, kwamen velen van de rechtvaardige doden, gehoorzaam aan Zijn roepstem, tevoorschijn als getuigen dat Hij was opgestaan. Deze bevoorrechte, opgewekte heiligen kwamen verheerlijkd tevoorschijn. Zij waren uitverkorenen en heiligen uit alle eeuwen, vanaf de schepping tot zelfs de dagen van Christus. Zo koos God, terwijl de Joodse leiders trachtten het feit van Christus’ opstanding te verbergen, ervoor een schare uit hun graven op te wekken om te getuigen dat Jezus was opgestaan en om Zijn heerlijkheid te verkondigen.” Early Writings, 184.
At the first earthquake graves were opened, and at the last earthquake the grave of Christ was opened. In Revelation eleven, the two witnesses come out of their graves in the same hour as the earthquake. The earthquake is the Sunday law, which is typified by the cross. There is to be therefore two resurrections in the hour of the Sunday law. The first represents the birth of the one hundred and forty-four thousand that occurs before the woman travails, the second takes place in her travail. The woman of Revelation twelve first births the man child that is to rule the nations with a rod of iron, without any labor pains. Then at the Sunday law, her travails begin and she brings forth the second child. First, she births Elijah, and last she births Moses. The Sunday law is the hour of the resurrection of the twins of Revelation seven.
На първото земетресение гробове се отвориха, а при последното земетресение бе отворен гробът на Христос. В Откровение единадесета глава двамата свидетели излизат от гробовете си в същия час, в който става земетресението. Земетресението е неделният закон, който е предобразен от кръста. Следователно в часа на неделния закон трябва да има две възкресения. Първото представлява раждането на сто четиридесет и четирите хиляди, което става преди жената да започне да се мъчи, а второто се извършва в нейните родилни мъки. Жената от Откровение дванадесета глава първо ражда мъжкото дете, което ще управлява народите с желязна тояга, без никакви родилни болки. После, при неделния закон, започват нейните мъки и тя ражда второто дете. Първо тя ражда Илия, а накрая ражда Моисей. Неделният закон е часът на възкресението на близнаците от Откровение седма глава.
When the seventh seal is fully opened at the Sunday law, there is silence in heaven for half an hour.
Lorsque le septième sceau sera pleinement ouvert lors de la loi dominicale, il se fera dans le ciel un silence d’une demi-heure.
“But God suffered with His Son. Angels beheld the Saviour’s agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” The Desire of Ages, 693.
“しかし神は御子と共に苦しまれた。天使たちは救い主の苦悩を見つめた。彼らは、自分たちの主がサタンの軍勢に取り囲まれ、その御性質が身震いするような、不可思議な恐怖によって重く圧しひしがれているのを見た。天には沈黙があった。琴は一つとして触れられなかった。もし死すべき人間が、御父がその愛する御子から光と愛と栄光の光線を引き離しておられるのを、天使の大軍が黙然たる悲嘆のうちに見守りつつ驚愕していたそのさまを目にすることができたなら、罪が神の御目にいかに忌むべきものであるかを、彼らはもっとよく理解したであろう。” 『各時代の希望』693ページ。
The first half an hour of the hour of the earthquake, represents the first birth or resurrection of the two witnesses. In that half an hour, the two witnesses are sealed. They must be sealed in advance of the Sunday law, for they are the ensign that calls the other child, out of the grave during the remaining half an hour. The second child can only be brought to life by seeing men and women with the seal of God during the travails of the Sunday law crisis.
Nusu saa ya kwanza ya saa ya tetemeko la nchi inawakilisha kuzaliwa kwa kwanza au ufufuo wa mashahidi wawili. Katika hiyo nusu saa, mashahidi hao wawili wanatiwa muhuri. Ni lazima kutiwa muhuri huko kutangulie sheria ya Jumapili, kwa maana wao ndio bendera iitayo mtoto yule mwingine atoke kaburini katika nusu saa iliyosalia. Mtoto wa pili anaweza tu kuletwa kwenye uzima kwa kuwaona wanaume na wanawake wenye muhuri wa Mungu wakati wa uchungu wa msukosuko wa sheria ya Jumapili.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Msebenzi waMoya oyiNgcwele kukweyisela ihlabathi ngesono, nangobulungisa, nangogwebo. Ihlabathi linokulumkiswa kuphela ngokubona abo bakholwayo enyanisweni bengcwaliswe ngenyaniso, besenza ngokwemigaqo ephakamileyo nengcwele, bebonakalisa, ngendlela ephakamileyo nenesidima, umgca wokwahlula phakathi kwabo bagcina imithetho kaThixo, nabo bayinyathelayo phantsi kweenyawo zabo. Ukungcwaliswa nguMoya kuphawula umahluko phakathi kwabo banetywina likaThixo, nabo bagcina usuku lobuxoki lokuphumla. Xa uvavanyo lufika, kuya kubonakaliswa ngokucacileyo ukuba yintoni na uphawu lwerhamncwa. Kukugcina iCawa. Abo bathi, emva kokuva inyaniso, baqhubeke beluthabatha olu suku njengolungcwele, bathwala umqondiso womntu wesono, owacinga ukuguqula amaxesha nemithetho.” Bible Training School, December 1, 1903.
The first born of the woman are the one hundred and forty-four thousand that are identified as the first fruits in the book of Revelation. They represent the sign which the other flock must recognize in the crisis and conflict of the Sunday law battle. That sign is the Sabbath, that the one hundred and forty-four thousand uphold in the time when it is unlawful to do so. Sister White calls their ensign the “blood-stained banner of Prince Emmanuel.”
De eerstgeborenen van de vrouw zijn de honderdvierenveertigduizend, die in het boek Openbaring worden aangeduid als de eerstelingen. Zij vertegenwoordigen het teken dat de andere kudde moet herkennen in de crisis en het conflict van de strijd om de zondagswet. Dat teken is de sabbat, die door de honderdvierenveertigduizend wordt hooggehouden in de tijd waarin het onwettig is dit te doen. Zuster White noemt hun banier de „met bloed bevlekte banier van Vorst Immanuël.”
“In vision I saw two armies in terrible conflict. One army was led by banners bearing the world’s insignia; the other was led by the blood-stained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord’s army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: ‘Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty.’” Testimonies, volume 8, 41.
「ក្នុងនិមិត្ត ខ្ញុំបានឃើញកងទ័ពពីរកំពុងប្រយុទ្ធគ្នាយ៉ាងសាហាវ។ កងទ័ពមួយត្រូវបានដឹកនាំដោយទង់ដែលមាននិមិត្តសញ្ញារបស់លោកិយ; កងទ័ពមួយទៀតត្រូវបានដឹកនាំដោយទង់ប្រឡាក់ឈាមរបស់ព្រះអង្គម្ចាស់ អេមម៉ានូអែល។ ទង់មួយបន្ទាប់ពីទង់មួយត្រូវបានទុកឲ្យអូសលើធូលី ដោយសារក្រុមមួយបន្ទាប់ពីក្រុមមួយពីកងទ័ពរបស់ព្រះអម្ចាស់បានចូលរួមជាមួយសត្រូវ ហើយកុលសម្ព័ន្ធមួយបន្ទាប់ពីកុលសម្ព័ន្ធមួយពីជួររបស់ខ្មាំងសត្រូវបានរួបរួមជាមួយប្រជាជនរបស់ព្រះដែលកាន់តាមបញ្ញត្តិ។ ទេវតាមួយអង្គដែលហោះនៅកណ្ដាលមេឃ បានដាក់ទង់របស់អេមម៉ានូអែលទៅក្នុងដៃជាច្រើន ខណៈដែលមេបញ្ជាការដ៏ខ្លាំងពូកែម្នាក់បានស្រែកដោយសំឡេងខ្លាំងថា៖ ‘ចូលមកក្នុងជួរ។ ចូរឲ្យអស់អ្នកដែលស្មោះត្រង់ចំពោះបញ្ញត្តិរបស់ព្រះ និងទីបន្ទាល់របស់ព្រះគ្រីស្ទ ឥឡូវនេះយកទីតាំងរបស់ខ្លួន។ ចូរចេញមកពីក្នុងចំណោមពួកគេ ហើយត្រូវញែកខ្លួនដាច់ដោយឡែក ហើយកុំប៉ះពាល់អ្វីដែលមិនបរិសុទ្ធឡើយ នោះយើងនឹងទទួលអ្នកទាំងឡាយ ហើយនឹងធ្វើជាព្រះវរបិតាដល់អ្នកទាំងឡាយ ហើយអ្នកទាំងឡាយនឹងជាកូនប្រុស និងកូនស្រីរបស់យើង។ ចូរឲ្យអស់អ្នកដែលស្ម័គ្រចិត្ត ឡើងមកជួយព្រះអម្ចាស់ ជួយព្រះអម្ចាស់ទាស់នឹងអ្នកខ្លាំងពូកែ។’» Testimonies, volume 8, 41.
The blood-stained banner is what God’s other flock must see in the time of the Sunday law crisis. The banner is a rising light carried by the one hundred and forty-four thousand. That banner is red in color, for it is a blood-stained banner. That banner was typified in the battle of Jericho, when Rahab received and protected the spies, and then acknowledged her submission to Joshua’s army by placing a scarlet thread out of her window. Rahab represents God’s second born children in the Sunday law crisis, who see and accept the scarlet sign, and come into obedience to Joshua’s army. The scarlet thread that was used by Rahab, was a sign for the army of Joshua not to destroy Rahab’s household.
تم بر خونآلود چیزی است که گوسفندانِ دیگرِ خدا باید در زمانِ بحرانِ قانونِ یکشنبه ببینند. آن تم، نوریِ رو به طلوع است که بهوسیلهٔ یکصد و چهل و چهار هزار حمل میشود. آن تم به رنگ سرخ است، زیرا تمی خونآلود است. آن تم در نبردِ اَریحا بهصورتِ نمونه پیشنمایانده شد، هنگامی که راحاب جاسوسان را پذیرفت و از ایشان محافظت کرد، و سپس با آویختنِ ریسمانی ارغوانی از پنجرهٔ خود، تسلیمِ خویش را به لشکرِ یوشع اظهار نمود. راحاب نمایانگرِ فرزندانِ نخستزادهٔ دومِ خدا در بحرانِ قانونِ یکشنبه است، که نشانِ سرخ را میبینند و میپذیرند، و به اطاعتِ لشکرِ یوشع درمیآیند. ریسمانِ ارغوانیای که راحاب به کار برد، نشانهای بود برای لشکرِ یوشع تا خاندانِ راحاب را هلاک نکنند.
Rahab represents those that are still in Babylon at the Sunday law crisis and Joshua’s army represents the first born of the one hundred and forty-four thousand. The scarlet thread is the symbol of God’s Sabbath. The scarlet thread was the command of the spies given to Rahab that she must follow if she would obtain God’s protection.
Rahab représente ceux qui se trouvent encore à Babylone lors de la crise de la loi du dimanche, et l’armée de Josué représente les premiers-nés des cent quarante-quatre mille. Le cordon écarlate est le symbole du sabbat de Dieu. Le cordon écarlate était l’ordre des espions donné à Rahab, auquel elle devait obéir si elle voulait obtenir la protection de Dieu.
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. Joshua 2:8.
Wona, lafte e wi de na di land, yu mas tai dis red tret-fasin line na di windo we yu bin use mek wi komot: en yu mas bring yu papa, en yu mama, en yu breda-dem, en all we de na yu papa in os, insay to yu. Joshua 2:8.
The sign that those still in Babylon must see is represented by the scarlet thread, which is the Sabbath, but which also identifies the distinction between the two twins. The first born twin is the one hundred and forty-four thousand, for they bear the blood-stained banner of Prince Emmanuel in their hands.
Le signe que doivent voir ceux qui sont encore à Babylone est représenté par le fil écarlate, lequel est le sabbat, mais qui marque aussi la distinction entre les deux jumeaux. Le jumeau premier-né est les cent quarante-quatre mille, car ils portent dans leurs mains l’étendard ensanglanté du Prince Emmanuel.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:12–14.
እርሱም ለአሕዛብ ምልክት ያቆማል፥ የእስራኤልንም ተበታተኑት ያሰበስባል፥ የይሁዳንም ተበታተኑት ከምድር አራቱ ዳርቻዎች ይሰበስባል። የኤፍሬምም ቅናት ይወገዳል፥ የይሁዳም ጠላቶች ይቈረጣሉ፤ ኤፍሬም ይሁዳን አይቀናም፥ ይሁዳም ኤፍሬምን አያስጨንቅም። ነገር ግን ወደ ምዕራብ በፍልስጥኤማውያን ትከሻ ላይ ይበራሉ፤ የምሥራቅንም ሰዎች በአንድነት ይበዘብዛሉ፤ በኤዶምና በሞዓብ ላይ እጃቸውን ይጭናሉ፤ የዓሞንም ልጆች ይታዘዙላቸዋል። ኢሳይያስ 11፥12–14።
The first-born twin has the scarlet sign, which is the scarlet thread that marks the first born. The first born twin is Zarah, and the second born is Pharez.
Premye marasa ki fèt la pote siy wouj violèt la, ki se fil wouj violèt ki make premye pitit la. Premye marasa ki fèt la se Zara; e dezyèm ki fèt la se Farez.
And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:27–30.
وچون هنگامِ زاییدنِ او فرارسید، اینک در رَحِمِ او دوقلوها بودند. و واقع شد هنگامی که میزایید، یکی از آن دو دست خود را بیرون آورد؛ و قابله آن را گرفت و بر دستش رشتهای سرخ بست و گفت: این نخست بیرون آمد. و واقع شد چون دست خود را بازکشید، اینک برادرش بیرون آمد؛ و او گفت: چگونه راهی برای خود گشودی؟ این شکافتن بر تو باد. از اینرو نام او فارِص نهاده شد. و پس از آن، برادرش که رشتهٔ سرخ بر دستش بود بیرون آمد؛ و نام او زارَح نهاده شد. پیدایش 38:27–30.
Zarah means a rising light, and Pharez means to break out. When the twin Pharez sees the rising light of the sign of the scarlet thread on the hand of his twin brother Zarah, he “breaks out,” or comes out of Babylon. Zarah’s recognition of the rising light of the scarlet thread identifies the submission of the last born twin to the first born twin.
زارح به معنای نوری برآینده است، و فارص به معنای رخنه کردن یا بهدرآمدن. هنگامی که فارصِ دوگانه نورِ برآیندهٔ نشانهٔ رشتهٔ قرمز را بر دستِ برادرِ دوقلوی خود، زارح، میبیند، «رخنه میکند»، یا از بابل بیرون میآید. تشخیصِ زارح نسبت به نورِ برآیندهٔ رشتهٔ قرمز، تسلیمِ دوقلوی پسزاده را به دوقلوی نخستزاده مشخص میسازد.
And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. Luke 13:29, 30.
Kini yebio fi apueŋ puɔth ku apuɔth, ku aath ku piny, kendo gibiro bedo e pinyruoth mar Nyasaye. Kendo, ne, nitie jomoko ma gima en giko biro bedo mokwongo, kendo nitie jomoko ma gima en mokwongo biro bedo giko. Luka 13:29, 30.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are disappointments. The period between the first disappointment and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the last disappointment.
L’histoire cachée des sept tonnerres identifie trois balises. La première et la dernière balises sont des déceptions. La période comprise entre la première déception et le message du Cri de Minuit est le temps d’attente. À partir du Cri de Minuit, qui est la deuxième balise, la période de temps est le temps du scellement. La période qui constitue le temps du scellement prend fin à la dernière déception.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are the opening of the graves at an earthquake. The period between the opening of the first grave and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the opening of the last grave.
L’histoire cachée des sept tonnerres identifie trois balises. La première et la dernière balises sont l’ouverture des tombeaux lors d’un tremblement de terre. La période comprise entre l’ouverture du premier tombeau et le message du Cri de Minuit est le temps de délai. À partir du Cri de Minuit, qui est la deuxième balise, la période de temps est le temps du scellement. La période qui constitue le temps du scellement s’achève à l’ouverture du dernier tombeau.
These two witnesses of the three steps of the hidden history of the seven thunders are also testified to by Christ’s death and resurrection. The first opening of the grave was symbolized with Christ’s baptism into the watery grave, the last grave was the cross. Between the baptism of Christ and the cross, Christ proclaimed His message, that typified the Midnight Cry. He accomplished that proclamation in twelve hundred and sixty days. After the cross, in the person of His disciples, the Midnight Cry message was repeated for twelve hundred and sixty days until the death of Stephen.
Cette double attestation des trois étapes de l’histoire cachée des sept tonnerres est également rendue par la mort et la résurrection du Christ. La première ouverture du tombeau fut symbolisée par le baptême du Christ dans le sépulcre aqueux; le dernier tombeau fut la croix. Entre le baptême du Christ et la croix, le Christ proclama son message, ce qui préfigurait le Cri de Minuit. Il accomplit cette proclamation en mille deux cent soixante jours. Après la croix, en la personne de ses disciples, le message du Cri de Minuit fut répété pendant mille deux cent soixante jours jusqu’à la mort d’Étienne.
The two witnesses of Revelation eleven were empowered to give the message of the Midnight Cry for twelve hundred and sixty days. They were then slain, and laid in the streets for twelve hundred and sixty days, until they were brought back to life, and empowered.
Bashuhuda babiri bo mu Byahishuwe igice cya cumi na kimwe bahawe ubushobozi bwo gutangaza ubutumwa bw’Induru yo mu Gicuku mu gihe cy’iminsi igihumbi na magana abiri na mirongo itandatu. Hanyuma baricwa, barambarazwa mu mihanda mu gihe cy’iminsi igihumbi na magana abiri na mirongo itandatu, kugeza ubwo bongeye guhemburwa ubuzima kandi bagahabwa ubushobozi.
We will continue to investigate these truths in the next article.
Poursuivrons l’examen de ces vérités dans le prochain article.
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Na mə fi fie ampa ara dɔ a ɔda ɔkra no adi kɔ Onyankopɔn nkyɛn; na Onyankopɔn home a ɛma nkwa no mma ɔkra no nyane nkɔ honhom mu nkwa mu; na wɔn a wɔka nokware no ho asɛm no mma wɔn adwuma mfi ɔsoro mu nnyinasosɛm mu a, wɔnnwo wɔn fii aba a ɛmporɔw no mu, a ɛte ase na ɛtena hɔ daa no. Na sɛ wɔmfa wɔn ho nto Kristo trenee so sɛ wɔn banbɔ a ɛyɛ wɔn nko ara de; na sɛ wɔnsuasua Ne suban, na wɔnyɛ adwuma wɔ Ne honhom mu a, wɔda adagya, na wɔnhyɛ N’atrenee ntade no. Mpɛn pii wɔma awufo fa sɛ ateasefo; efisɛ wɔn a wɔreyɛ adwuma de reyɛ nea wɔfrɛ no nkwagye sɛnea wɔn ankasa adwene te no, Onyankopɔn nnyɛ adwuma wɔ wɔn mu sɛ ɔma wɔn pɛ na wɔyɛ Ne papayɛ mu.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
« Cette catégorie est fidèlement représentée par la vallée des ossements desséchés qu’Ézéchiel vit en vision. » Review and Herald, 17 janvier 1893.