At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.
Na ebandeli ya lisolo ya ba-Millerite na 1798, emoniseli ya ebale Ulai na mokanda ya Daniele efungwamaki, mpe yango ebimisaki bokóli ya boyebi oyo emekaki mpe emonisaki bituluku mibale ya basambeli. Emoniseli ya Ulai ezali komonisa nsango ya kati mpo na bato ya Nzambe, lokola batalisami na mangomba sambo ya Emoniseli mikapo ya mibale mpe ya misato. Na nsuka ya lisolo ya esakweli oyo ebandaki na 1798, na liyangani ya kaa ya Exeter kobanda mokolo mwa 12 kino 17 ya sanza ya mwambe, 1844, nsango ya Kelelo ya Kati ya Butu efungwamaki tango Nkosi ya libota ya Yuda alongolaki loboko na Ye likoló ya solo moko oyo ebombamaki, mpe yango ebimisaki bokóli ya boyebi oyo emekaki mpe emonisaki bituluku mibale ya basambeli.
In 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.
En 1989, lorsque, comme il est décrit dans Daniel 11, verset 40, les pays représentant l’ancienne Union soviétique furent emportés par la papauté et les États-Unis, la vision du fleuve Hiddékel dans le livre de Daniel fut descellée, produisant une augmentation de la connaissance qui éprouva et manifesta deux catégories d’adorateurs. La vision du Hiddékel représente le message extérieur des ennemis du peuple de Dieu, tel qu’il est représenté par les sept sceaux dans le livre de l’Apocalypse. À la fin de l’histoire prophétique qui commença en 1989, à partir des deux dernières semaines de juillet 2023, le Lion de la tribu de Juda commença le processus de desceller le message du Cri de Minuit en retirant Sa main d’une vérité cachée, ce qui produit une augmentation de la connaissance qui éprouve et manifestera finalement deux catégories d’adorateurs parmi le peuple de Dieu.
In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.
Ayat ya liboso ya Yoane mokapo ya zomi na minei, Klisto alendisi bayekoli ete mitema na bango etungisama te.
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
እልባታችሁ አይደነግጥ፤ በእግዚአብሔር ታምናላችሁ፥ በእኔም ደግሞ እመኑ። ዮሐንስ 14፥1።
Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.
ਫਿਰ ਕੁਝ ਹੀ ਘੰਟਿਆਂ ਵਿੱਚ ਮਸੀਹ ਨੂੰ ਗਿਰਫ਼ਤਾਰ ਕਰ ਲਿਆ ਗਿਆ, ਅਤੇ ਥੋੜ੍ਹੇ ਹੀ ਸਮੇਂ ਬਾਅਦ ਉਹ ਸਲੀਬ ਉੱਤੇ ਚੜ੍ਹਾਇਆ ਗਿਆ, ਦਫ਼ਨਾਇਆ ਗਿਆ ਅਤੇ ਪੁਨਰੁੱਥਿਤ ਹੋਇਆ। ਪਿਤਾ ਕੋਲ ਚੜ੍ਹ ਜਾਣ ਤੋਂ ਬਾਅਦ, ਉਹ ਆਪਣੇ ਚੇਲਿਆਂ ਕੋਲ ਮੁੜ ਆਇਆ।
And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.
A ka bu mgbe ha ka na-ekwu okwu ndị a, Jisọs n’onwe ya guzo n’etiti ha, wee sị ha, Udo dịrị unu. Ma ụjọ tụrụ ha nke ukwuu, obi wee jọọ ha njọ, ha wee chee na ha ahụwo mmụọ. O wee sị ha, Gịnị mere obi ji na-awụ unu? gịnị mere echiche dị otu a ji na-ebili n’obi unu? Luk 24:36–38.
The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.
বিপর্যয়ের একটি সংস্কাররেখায় প্রথম হতাশা ঘটে তখনই, যখন ঈশ্বরের লোকেরা পূর্বে প্রকাশিত একটি সত্য ভুলে যায়। শিষ্যরা ভুলে গিয়েছিল যীশু তাদের কী বলেছিলেন—তাদের ভয় ও হতাশা ক্রুশের সংকটে প্রকাশ পাওয়ার এক সপ্তাহেরও কম সময় আগে। এই প্রথম হতাশার পর আসে এক প্রতীক্ষার কাল, যা দশ কুমারীর দৃষ্টান্তে বর-এর অনুপস্থিতির দ্বারা উপস্থাপিত হয়েছে। যীশু শিষ্যদের সরাসরি বলেছিলেন যে তিনি তাঁর পিতার কাছে যাচ্ছেন, কিন্তু তিনি আবার ফিরে আসবেন। তিনি শিষ্যদের যে পূর্বজ্ঞান দিয়েছিলেন, তা সত্ত্বেও সংকট তাদের অভিভূত হওয়া থেকে বিরত রাখতে পারেনি। দশ কুমারীর দৃষ্টান্তের প্রেক্ষাপটে, সংকট সেই স্থান, যেখানে চরিত্র প্রকাশ পায়, কিন্তু কখনও গঠিত হয় না। যীশু শিষ্যদের মনোনীত ও অভিষিক্ত করেছিলেন, এবং সংকটের পূর্বেই তিনি তাদের সেই সত্যটিই বলেছিলেন।
Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.
Ⲛⲑⲱⲧⲉⲛ ⲁⲛ ⲁⲣⲉⲧⲉⲛⲥⲱⲧⲡ ⲙⲙⲟⲓ, ⲁⲗⲗⲁ ⲁⲛⲟⲕ ⲁⲓⲥⲱⲧⲡ ⲙⲙⲱⲧⲉⲛ, ⲁⲩⲱ ⲁⲓⲧⲁϩⲟ ⲑⲏⲛⲟⲩ, ϫⲉ ⲛⲧⲉⲧⲛϩⲛⲁⲩ ϩⲓⲧⲛ̄ ⲟⲩⲱϣ ⲁⲩⲱ ⲛⲧⲉⲧⲛϫⲡⲟ ⲟⲩⲧⲁϩ, ⲁⲩⲱ ⲛⲉⲧⲉⲧⲛⲧⲁϩ ⲉϥⲉⲟϩⲓ· ϩⲓⲛⲁ ϫⲉ ⲡⲉⲧⲉⲧⲛⲁⲁⲓⲧⲉⲓ ⲙⲙⲟϥ ⲛ̄ⲧⲟⲟⲧϥ ⲙ̄ⲡⲉⲓⲱⲧ ϩⲛ̄ ⲡⲁⲣⲁⲛ, ⲛ̄ⲧⲟϥ ⲉϥⲉϯ ⲛⲁⲩ ⲛⲏⲧⲛ̄. John 15:16.
Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.
Zvisinei, kunyange zvazvo vakasarudzwa, hazvina kuvadzivisa kukurirwa nedambudziko racho.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Đặc tính được bày tỏ qua một cơn khủng hoảng. Khi tiếng kêu khẩn thiết vang lên vào lúc nửa đêm: ‘Kìa, chàng rể đến; hãy đi ra đón người,’ các trinh nữ đang ngủ liền thức dậy khỏi giấc ngủ của mình, và người ta thấy rõ ai là kẻ đã chuẩn bị cho biến cố ấy. Cả hai hạng người đều bị bắt gặp cách bất ngờ, nhưng một bên đã được chuẩn bị cho tình thế khẩn cấp, còn bên kia thì bị phát hiện là không có sự chuẩn bị. Đặc tính được bày tỏ qua hoàn cảnh. Những tình huống khẩn cấp phơi bày bản chất thật của đặc tính. Một tai họa nào đó bất thần và không ngờ đến, một nỗi tang chế, hay một cơn khủng hoảng, một cơn đau ốm hay thống khổ bất ngờ nào đó, một điều gì đó đặt linh hồn đối diện trực tiếp với sự chết, sẽ làm lộ ra thực chất bên trong của đặc tính. Sẽ được bày tỏ rõ ràng có hay không đức tin chân thật nơi các lời hứa của lời Đức Chúa Trời. Sẽ được bày tỏ rõ ràng linh hồn có được nâng đỡ bởi ân điển hay không, và liệu có dầu trong bình với đèn hay không.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
« Les temps d’épreuve viennent pour tous. Comment nous conduisons-nous sous l’épreuve et la mise à l’essai de Dieu ? Nos lampes s’éteignent-elles ? ou bien les gardons-nous encore allumées ? Sommes-nous préparés à toute urgence par notre union avec Celui qui est plein de grâce et de vérité ? Les cinq vierges sages ne pouvaient communiquer leur caractère aux cinq vierges folles. Le caractère doit être formé par nous en tant qu’individus. » Review and Herald, 17 octobre 1895.
The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.
La Révélation de Jésus-Christ, mentionnée dans les premiers versets du livre de l’Apocalypse, est le dernier message d’avertissement adressé à l’Église, puis ensuite au monde. Cette révélation est descellée juste avant la fin du temps de grâce par le Lion de la tribu de Juda, qui, dans le chapitre cinq de l’Apocalypse, est désigné comme le seul qui soit digne d’ouvrir le livre qui avait été scellé.
And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.
Et l’un des anciens me dit : Ne pleure point ; voici, le Lion de la tribu de Juda, le Rejeton de David, a vaincu pour ouvrir le livre et en rompre les sept sceaux. Apocalypse 5:5.
The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.
યહૂદાના કુળનો સિંહ “દાવીદનું મૂળ” પણ છે, અને તે “દાવીદનો પુત્ર” પણ છે, તેમજ દાવીદનો પ્રભુ પણ છે. યહૂદાના કુળના સિંહ દ્વારા દર્શાવવામાં આવેલો સંબંધ એ ઓળખાવે છે કે જ્યારે યહૂદાના કુળનો સિંહ કોઈ સત્યને મોહરબંધી કરે છે અથવા તેની મોહર ખોલે છે, ત્યારે તે પ્રથમ ઉલ્લેખના નિયમનો ઉપયોગ કરીને એવું કરે છે, જે “દાવીદનું મૂળ” તરીકે ઈસુ દ્વારા પ્રતિનિધિત શરૂઆતના આધારે કોઈ વસ્તુનો અંત ઓળખાવે છે. જ્યારે અંતના ‘એક’ સમયમાં કોઈ સત્યની મોહર ખોલવામાં આવે છે, ત્યારે દાનિયેલ બાર અધ્યાયમાં દર્શાવેલ મુજબ શુદ્ધિકરણની પ્રક્રિયા આરંભે છે.
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.
«គឺជាសិង្ហនៃកុលសម្ព័ន្ធយូដានោះឯង ដែលបានបើកត្រាសៀវភៅ ហើយប្រទានដល់យ៉ូហាននូវវិវរណៈអំពីអ្វីៗដែលត្រូវកើតមាននៅក្នុងថ្ងៃចុងក្រោយទាំងនេះ។ ដានីយ៉ែលបានឈរនៅក្នុងចំណែករបស់ខ្លួន ដើម្បីបង្ហាញទីបន្ទាល់របស់ខ្លួន ដែលត្រូវបានបិទត្រាទុករហូតដល់ពេលចុងបញ្ចប់ គឺនៅពេលដែលសាររបស់ទេវតាទីមួយត្រូវបានប្រកាសដល់លោកិយរបស់យើង។ សេចក្ដីទាំងនេះមានសារៈសំខាន់អនន្តនៅក្នុងថ្ងៃចុងក្រោយទាំងនេះ ប៉ុន្តែ ខណៈដែល “មនុស្សជាច្រើននឹងត្រូវបានបន្សុទ្ធ ហើយបានធ្វើឲ្យស ហើយត្រូវបានល្បងល” “មនុស្សអាក្រក់នឹងប្រព្រឹត្តអំពើអាក្រក់ ហើយក្នុងចំណោមមនុស្សអាក្រក់ទាំងអស់ គ្មានអ្នកណាម្នាក់នឹងយល់ឡើយ”»។ Manuscript Releases, volume 18, 14, 15.
The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.
L’œuvre de Jésus en tant que Lion de la tribu de Juda est d’une importance infinie, mais aucun des méchants ne comprendra son œuvre ni le message qui est descellé.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Oo saithu, “Adiyae po, Daniel; yenendraal indha vaarththaigal mudivu kaalaththirkku varaikkum moodappattum muththiraiyidappattum irukkiradhu. Anegar suththikarikkappaduvaarhal, venmaiyaakkappaduvaarhal, sothikkappaduvaarhal; aanaal dushthar dushthamaagave nadandhukoLvaargal; dushtharil oruvanukkum puriyaadhu; aanaal gnaanigal purindhukoLvaargal.” Daniel 12:9, 10.
The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.
A folyamat három lépésben van bemutatva: „megtisztíttatnak, megfehéríttetnek és megpróbáltatnak”. E három lépés „az örökkévaló evangélium” három lépését jelképezi, amely az első angyal üzenetében így jelenik meg: féljétek az Istent (megtisztíttatnak), és néki dicsőséget adjatok (megfehéríttetnek), mert eljött az Ő ítéletének órája (megpróbáltatnak). Ez a három lépés az „igazság”, amint azt a héber ábécé első, tizenharmadik és utolsó betűje szemlélteti; és amikor e betűk ebben a sorrendben összekapcsoltatnak, létrejön a héber „igazság” szó.
Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”
Ces trois étapes constituent la « voie », car la voie de Dieu, selon Asaph dans Psaumes 77:13, est dans le sanctuaire, où, dans le parvis, un pécheur est purifié par l’effusion du sang. Le sang est ensuite porté dans le lieu saint, qui représente la sanctification, laquelle est le processus par lequel on est « rendu blanc ».
And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.
Իսկ երեցներից մեկը պատասխանեց՝ ասելով ինձ. «Սրանք ովքեր են, որ սպիտակ պատմուճաններ են հագել, և որտեղի՞ց եկան»։ Եվ ես նրան ասացի. «Տե՛ր իմ, դու գիտես»։ Եվ նա ինձ ասաց. «Սրանք են նրանք, որ դուրս եկան մեծ նեղությունից, և լվացին իրենց պատմուճանները ու սպիտակեցրին դրանք Գառան արյամբ»։ Հայտնություն 7:13, 14.
The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.
यो तब धर्मी ठहराया गया और पवित्र किया गया पापी परमपवित्र स्थान द्वारा निरूपित न्याय में “परखे” जाने के लिए तैयार होता है। यीशु “मार्ग”, “सत्य” और “जीवन” हैं। मार्ग आरंभ है, सत्य मध्य है, और जीवन अंत है। यदि हम पहले चरण के द्वारा शुद्ध किए गए हैं, तो हम मार्ग पर हैं, जो धर्मी ठहराए गए लोगों का पथ है।
But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.
Men vejen for de retfærdige er som det strålende lys, der skinner klarere og klarere indtil højlys dag. Ordsprogene 4:18.
The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.
चरण दूसरा धर्म की वह अभिव्यक्ति है जो उसकी सच्चाई के द्वारा पूरी होती है, क्योंकि उसका वचन सत्य है।
Sanctify them through thy truth: thy word is truth. John 17:17.
Quwel malon anord on qwalëlye; anorëlya quwë. John 17:17.
Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.
바르게 하심을 받은 자들은 첫째 계단으로 표상되고, 거룩하게 하심을 받은 자들은 둘째 계단으로 표상된다. 이 첫 두 계단은 의롭다 하심을 받고 거룩하게 하심을 받은 자들이 심판에 들어가 영생을 받도록 준비시킨다. 예수께서는 길이요 진리요 생명이시다.
“Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.
“Solthenga er vitnað um af rættvísi uttan. Tann, ið er rættvísur innanfyri, er ikki harðhjartaður og ósamkenslufullur, men dag fyri dag veksur hann inn í mynd Krists og gongur víðari frá megi til megi. Tann, ið verður halgaður við sannleikanum, fer at vera sjálvstýrandi og fylgja í fótasporum Krists, inntil náðin hvørvur í dýrd. Tann rættvísi, við hvørjari vit verða rættvístgjørd, verður okkum roknað; tann rættvísi, við hvørjari vit verða halgað, verður okkum givin. Hin fyrra er okkara rættur til himmals, hin seinna er okkara førleiki til himmals.” Review and Herald, 4. juni 1895.
John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.
Yn Ioan, o bennod pedwar ar ddeg hyd at bennod dau ar bymtheg, ymdrinnir dro ar ôl tro â materion ymateb y disgyblion pan fydd Crist yn eu gadael i fynd at ei Dad. Y mae Ef yn addo dychwelyd, ac yr oedd Ef yn deall, (er nad oedd y disgyblion yn deall), y byddai’r argyfwng oedd ar fin dod yn esgor ar siom ddofn. Wedi’i blethu drwy’r pedair pennod y mae adnabod a diffiniad yr Ysbryd Glân fel y “Cysurwr.” Dynodir yr Ysbryd Glân bedair gwaith fel y “Cysurwr” yn Efengyl Ioan, ac unwaith yn y llythyr cyntaf gan Ioan, ond yno cyfieithir y gair yn “eiriolwr.” Ni cheir ef yn unman arall yn y Testament Newydd.
The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.
Eski Ahit’te İbranice bir kelime vardır; bu kelime Vaiz 4:1’de ve Ağıtlar 1:9 ile 16’da “tesellici” olarak çevrilmiştir. Bu üç referansın tümü, zalimlerin Tanrı’nın halkına zulmettiğini ve onların, içinde bulundukları sıkıntı ve hayal kırıklığı içinde kendilerini destekleyecek bir teselliciden yoksun olduklarını ortaya koymaktadır.
The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.
L’identification du Saint-Esprit comme le « Consolateur » se trouve dans le passage où Jésus cherche à préparer les disciples à la grande déception qui les attend quelques heures plus tard. Dans ce contexte, Il souligne que, même en Son absence, le Saint-Esprit sera présent pour leur apporter du réconfort. En identifiant le Saint-Esprit dans le contexte du Consolateur, Jésus précise les caractéristiques de l’œuvre que le Consolateur accomplira.
Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.
Les références répétées de Jésus à son départ et à son retour placent ce sujet même au premier rang comme thème principal du passage.
John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”
Jean 14:2–4, 18, 19, 28; 16:5–7, 10, 28; 17:11–13 sont des versets qui traitent directement du temps d’attente dans la parabole des dix vierges. Avec les versets précédents, il faut y joindre le passage suivant qui, par sa répétition, met l’accent sur ce temps d’attente, car « le Seigneur ne répète pas des choses qui ne sont pas de grande conséquence ».
A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.
Pequeño tiempo, y no me veréis; y otra vez, pequeño tiempo, y me veréis; porque yo voy al Padre. Entonces se decían algunos de sus discípulos unos a otros: ¿Qué es esto que nos dice: Pequeño tiempo, y no me veréis; y otra vez, pequeño tiempo, y me veréis; y: Porque yo voy al Padre? Decían, pues: ¿Qué es esto que dice: Pequeño tiempo? No entendemos lo que habla. Mas Jesús entendió que querían preguntarle, y les dijo: ¿Preguntáis entre vosotros acerca de esto que dije: Pequeño tiempo, y no me veréis; y otra vez, pequeño tiempo, y me veréis? De cierto, de cierto os digo, que vosotros lloraréis y lamentaréis, y el mundo se alegrará; y aunque vosotros estéis tristes, vuestra tristeza se convertirá en gozo. La mujer cuando da a luz tiene dolor, porque ha venido su hora; mas después que ha dado a luz un niño, ya no se acuerda de la angustia, por el gozo de que un hombre haya nacido en el mundo. También vosotros ahora tenéis tristeza; pero os volveré a ver, y se gozará vuestro corazón, y nadie os quitará vuestro gozo. Juan 16:16–22.
At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.
至少有二十一节经文，从第十四章到第十七章，指明了门徒必须等候基督再来的那段时期。那段时期始于基督的受死，并持续直到祂从父那里回来。门徒所要等候祂归来的这段时间，象征着十个童女比喻中的延迟时期。正如路加关于以马忤斯门徒的记述一样，十字架所带来的失望，在预言上预表了第一次失望之后随之而来的延迟时期的开始。
In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.
Dans le premier passage du premier livre de la Bible, nous trouvons le récit de la création et nous y reconnaissons les trois personnes du trio céleste. Dans le premier passage du dernier livre de la Bible, nous trouvons les trois personnes du trio céleste. Dans les quatre chapitres que nous examinons, nous trouvons les trois personnes du trio céleste. La reconnaissance de ce fait nous permet de superposer les quatre chapitres de Jean à la ligne prophétique de Genèse, chapitre un, verset un, jusqu’au chapitre deux, verset trois, ainsi qu’à Apocalypse, chapitre un, versets un à onze.
In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.
Dans le passage, Jésus dit à Thomas que si quelqu’un a vu Jésus, il a vu le Père. Le passage indique également que le Christ est celui qui a consolé les disciples par sa présence, mais que, lorsqu’il s’en ira, il enverra « un autre » « consolateur ». Le Saint-Esprit est le consolateur, mais le Christ était aussi le consolateur.
If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.
Ha ku nu bido nyi lo, koni ka mii ku Bawɔ funu mun; ayi jɛɛ kɛ ni, mii ku nyi lo, mii ka nyi lo. Filipu wui ka lɔ, Mi Ka, yira yɛn Bawɔ funu, ayi nɛɛ tɛ yɛn. Yesu wui ka lɔ, Ma lii ni la ni ma mɔɔ, Filipu, ayi n lo bido ma? Kɛɛ kɛ bɔɔ ma lo, bɔɔ ka Bawɔ funu lo; ayi n naa ka lɔ diɛ, Yira yɛn Bawɔ funu? Yohane 14:7–9.
Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.
Toma nawakilisha wale walio katika Uadventista wanaokataa kuona ushuhuda wa uhusiano wa watatu wa mbinguni, licha ya ukweli kwamba huenda wamezisoma tena na tena shuhuda zinazothibitisha ukweli huo.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.
Et j’implorerai le Père, et il vous donnera un autre Consolateur, afin qu’il demeure avec vous pour toujours; savoir, l’Esprit de vérité, que le monde ne peut recevoir, parce qu’il ne le voit point et ne le connaît point; mais vous, vous le connaissez; car il demeure avec vous, et il sera en vous. Je ne vous laisserai pas orphelins: je viendrai à vous. Encore un peu de temps, et le monde ne me verra plus; mais vous, vous me verrez: parce que je vis, vous vivrez aussi. Jean 14:16–19.
If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”
Si nous avons vu Jésus, nous avons vu le Père. Jésus est le « Consolateur », et le Saint-Esprit est « un autre Consolateur ». Si nous avons vu Jésus, nous avons vu le Père, et nous avons vu le Consolateur. Des cinq occurrences du mot consolateur dans la Bible, toutes sont employées par l’apôtre Jean. Dans la cinquième occurrence, le mot est traduit par « avocat ».
My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.
Moni little children, zonsezi ndilembera inu, kuti musachimwe. Ndipo ngati munthu aliyense achimwa, tili ndi Mtetezi kwa Atate, Yesu Khristu wolungama. 1 Yohane 2:1.
If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.
اگر کسی گناه کند، ما تسلّیدهندهای داریم، یعنی عیسی مسیحِ عادل. شفیع کسی است که به نیابت از گناهکار شفاعت میکند. پولُس کار عیسی را بهعنوان شفیعِ ما معرّفی میکند.
Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.
Ko hai em i daunim? Hem i Kraes we i ded, yes, moa yet, we i laef bakegen, we i stap long raet han blong God, mo tu hem i stap mekem intersesen blong yumi. Rom 8:34.
Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.
耶稣是罪人的代求者，这也包括祂是安慰者这一点。在同一章中，保罗先前已经指出，圣灵也替我们代求。
Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.
同样，圣灵也帮助我们的软弱；因为我们本不晓得当怎样祷告才合宜，只是圣灵亲自用说不出来的叹息替我们祈求。那鉴察人心的，晓得圣灵的意思，因为圣灵照着神的旨意替圣徒祈求。罗马书 8:26, 27.
Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.
Jésu ati Ẹ̀mí Mímọ́ ni a mọ̀ pé àwọn méjèèjì ni Alábàárìn, nítorí náà àwọn méjèèjì sì ni Alágbàwí tí ń bẹ̀bẹ̀ fún wa. Àwọn ènìyàn mẹ́ta ti àjọ ọ̀run ni gbogbo wọn ni a fi hàn nínú ẹsẹ̀ Johanu tí a ń kà yìí, àti pé nígbà tí a bá so wọ́n pọ̀ mọ́ ẹ̀rí àkọ́kọ́ ti ìwé àkọ́kọ́ nínú Bíbélì àti ẹ̀rí àkọ́kọ́ ti ìwé ìkẹyìn nínú Bíbélì, ìmọ́lẹ̀ nípa ìbáṣepọ̀ àti iṣẹ́ àwọn ènìyàn mẹ́ta ti Ọlọ́run-mẹ́ta máa ń túbọ̀ lágbára.
“The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight. The Son is all the fullness of the Godhead manifested. The word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.
“Père a yi lan mo fi àwọn ohun ayé ṣàpèjúwe. Père ni ìkún gbogbo Ọlọ́run nínú ara, ó sì jẹ́ aláìrí sí ojú ènìyàn tí í kú. Fils ni ìkún gbogbo Ọlọ́run tí a fi hàn. Ọ̀rọ̀ Ọlọ́run ń kéde pé Òun ni ‘àwòrán gangan ti ẹni rẹ̀.’ ‘Nítorí Ọlọ́run fẹ́ ayé tó bẹ́ẹ̀ gẹ́ẹ́ tí Ó fi Ọmọ bíbí kan ṣoṣo Rẹ̀ fún un, kí ẹni tí ó bá gbàgbọ́ nínú Rẹ̀ má bàa ṣègbé, ṣùgbọ́n kí ó ní ìyè àìnípẹ̀kun.’ Níhìn-ín ni a ti fi hàn pé Père jẹ́ ẹni gidi.”
“The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio. In the name of these three powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.
“Kristus panasaku dęri ngirim sajeroning panjenengane munggah menyang swarga, ya iku Sang Panglipur, yaiku Sang Roh ana sajroning kabèh pepakipun Kaallahan, kang nyatakaké daya sih-rahmat ilahi marang kabèh wong kang nampani lan precaya marang Kristus dadi Juru Slamet pribadhi. Ana telung Pribadi kang gesang saka tri tunggal kaswargan. Ing asmaning telung kakuwatan iki,—Sang Rama, Sang Putra, lan Sang Roh Suci,—wong-wong kang nampani Kristus lumantar iman kang gesang dipunbaptis, lan kakuwatan-kakuwatan iki bakal bebarengan nyambut-gawé karo para kawula swarga kang manut ing upayané supaya urip ing gesang anyar ana ing Kristus.”
“What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.
“Peccator quid facere debet?—In Christum credere. Christi est proprietas, sanguine Filii Dei empta. Per probationem et tentationem Servator homines a servitute peccati redemit. Quid igitur facere debemus, ut a peccato salvemur?—In Dominum Iesum Christum credere tamquam in Servatorem peccata remittentem. Qui peccatum suum confitetur et cor suum humiliat, veniam accipiet. Iesus est Servator peccata remittens, simulque unigenitus Filius infiniti Dei. Peccator venia donatus per Iesum Christum, Liberatorem nostrum a peccato, cum Deo reconciliatur. In via sanctitatis perseverans, subditus est gratiae Dei. Ei conferuntur plena salus, gaudium et pax, atque vera sapientia quae a Deo venit.”
“Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.
«La foi dans le sang expiatoire de Jésus-Christ est l’assurance du pardon. Le Christ peut purifier de tout péché. Une simple confiance en cette puissance, jour après jour, donnera à l’être humain une claire sagesse pour discerner ce qui préservera l’âme, en ces derniers jours, de l’esclavage du péché. Par la foi et la prière, par la connaissance du Christ, il doit travailler à son propre salut.»
“The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.
“Дух Святый распознаёт нас и ведёт нас во всякую истину. Бог отдал Сына Своего Единородного, дабы всякий, верующий в Него, не погиб, но имел жизнь вечную. Христос есть Спаситель грешника. Смерть Христа искупила грешника. В этом наша единственная надежда. Если мы вполне отречёмся от себя и будем проявлять добродетели Христовы, то получим награду вечной жизни.”
“‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.
“‘Celui qui croit au Fils a aussi le Père.’ Celui qui a une foi constante au Père et au Fils a aussi l’Esprit. Le Saint-Esprit est son consolateur, et il ne s’écarte jamais de la vérité.” Bible Training School, 1er mars 1906.
Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.
Au-delà de la lumière supplémentaire apportée par l’œuvre et la relation du trio céleste, l’identification du trio céleste dans le passage atteste que ces quatre chapitres doivent être mis en harmonie avec le message qui est maintenant descellé par le Lion de la tribu de Juda.
The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.
Muḷimi wo mu mboozi y’abayigirizwa b’e Emmausi akuubiriza obujulirwa busatu obulaga nti okuggwaamu essuubi n’ebiseera eby’okulindirira ebyaddirira omusaalaba biraga okuggwaamu essuubi n’ebiseera eby’okulindirira ebiddirira okuggwaamu essuubi okwasooka. Waliwo n’omujulirwa omulala anyweza nti ebyafaayo ebiragiddwa mu ssuula nnya eza Yokaana biraga embeera ez’okuggwaamu essuubi okwasooka.
The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”
رواية الخليقة، التي تُختَم آيتها الأخيرة—وهي أوّل حقيقة تُذكر في كلمة الله—بثلاث كلمات، تبدأ كلّ واحدة من تلك الكلمات بحرف من الحروف الثلاثة التي تُكوِّن كلمة «الحق»، وذلك بالترتيب الصحيح. وتبدأ رواية الخليقة في سفر التكوين بعبارة: «في البدء»، وتختتم بالكلمات الثلاث: «الله خلق وعمل».
The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.
Les premières lettres de ces trois mots, réunies, forment le mot vérité. Le récit de la création commence par le « commencement » et s’achève par le mot symboliquement représenté par les lettres qui représentent l’Alpha et l’Oméga. De même, dans le passage d’ouverture du dernier livre de la Bible, Jésus est identifié à deux reprises comme l’Alpha et l’Oméga, le commencement et la fin, le premier et le dernier. Ces trois lettres qui représentent l’Alpha et l’Oméga fournissent encore un autre témoignage attestant que le passage de Jean doit être mis en relation avec la ligne prophétique au commencement de la Genèse et la ligne prophétique au commencement de l’Apocalypse. Ce témoignage est reconnu dans la description de l’œuvre du Consolateur. L’œuvre du Consolateur est l’œuvre en trois étapes représentée par ces mêmes trois lettres hébraïques. La signature de l’Alpha et de l’Oméga nous permet de situer ces quatre chapitres dans le contexte du message de la Révélation de Jésus-Christ, lequel est descellé juste avant la clôture du temps de grâce.
The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.
Mihiri enu sapta garjanaya hatara visesa lakunu-bindūn (kālayaṭa sambandha sthāna) saha visesa kāla avasthā tunak niruupanaya karayi. Ema avasthā ārambha vanne bhūmaya Unvahansege mahimayen āsāloka karannāvu dūtayekge bäsīma niruupanaya karana lakunu-binduwenya. Eya kālaye ek binduwak viya. Devana lakunu-binduva (kālayae binduwa) palamu bādhāva veni, eya pramāda kālaye avasthāva ārambha karayi. Ema pramāda kālaya tungena lakunu-binduwata (kālayae binduwa) gena yayi; ehi satyaya ekak mudrāharaṇaya karanu labayi, eya vyāpāraya/mēhevarak utpādanaya karayi. Ema vyāpāraya savandina avasānaya vanne hataravana lakunu-binduwēdi (kālayae binduwa), viniscaya lesa niruupanaya karamin. Ema lakunu-bindū hatara saha kāla avasthā tuna ek ekak garjanayak niruupanaya karayi; e lese sapta garjanāven samāpta vē. Eya hatara-tuna ekatuva niruupanaya karanāda vē.
In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.
Dans des articles antérieurs, nous avons établi que la compréhension pionnière des sept Églises, des sept sceaux et des sept trompettes reconnaît une « combinaison de quatre et de trois ». Les quatre premières Églises, les quatre premiers sceaux et les quatre premières trompettes se distinguent des trois dernières Églises, des trois derniers sceaux et des trois dernières trompettes. Les sept tonnerres représentent quatre balises prophétiques, mais, à l’intérieur de ces quatre balises, se trouvent trois périodes de temps. La combinaison divine de « quatre et de trois » qui, dans le livre de l’Apocalypse, est établie sur le témoignage de trois témoins (les Églises, les sceaux et les trompettes), et ces témoins attestent la validité de la combinaison de « quatre et de trois » des sept tonnerres du livre de l’Apocalypse.
Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.
Pourtant, au sein même de la ligne de l’histoire représentée par les sept tonnerres, se trouve une autre ligne de prophétie, cachée et distincte, qui possède trois balises distinctes de celles du symbole représenté par les sept tonnerres. Par conséquent, lorsque nous considérons la relation prophétique des sept tonnerres avec l’histoire cachée qui est maintenant en train d’être descellée, nous constatons que les sept tonnerres présentent quatre balises (points dans le temps) et que l’histoire cachée présente trois balises (points dans le temps). À l’instar des Églises, des sceaux, des trompettes et des tonnerres, l’histoire cachée représente trois balises qui sont reliées aux quatre balises des sept tonnerres. L’histoire cachée possède également une combinaison trois-quatre.
In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.
Na historia oculta que está embutida nos sete trovões, há três marcos distintos, cada um sendo um “ponto no tempo”, e o primeiro e o último desses três marcos representam um desapontamento. Há um distinto “período de tempo” entre o primeiro e o segundo marcos, e um distinto “período de tempo” entre o segundo e o terceiro pontos no tempo. A palavra “desapontamento” desenvolveu-se do conceito de um compromisso não cumprido e traz em sua definição a ênfase de um ponto no tempo. A meia-noite também é um tempo específico. A história oculta é retratada por três pontos no tempo separados por dois períodos de tempo: o tempo de tardança e o movimento do sétimo mês.
The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.
Fomba ya liboso ya lisolo ya sekele emonisaka kozanga kokokisama ya elikya, mpe fomba ya nsuka mpe emonisaka mpe kozanga kokokisama ya elikya. Yango wana, kobanda na kozanga kokokisama ya elikya ya liboso kino na kozanga kokokisama ya elikya ya nsuka, ezali na molɔngɔ ya esakweli ya sekele oyo ezali na matambe misato ndenge moko na milɔngɔ nyonso ya mbongwana. Ezali mpe na elembo ya Alfa mpe Omega, mpo ete balɛtrɛ misato oyo esali “bosolo” ezali koyokana na bifomba misato oyo ebandi mpe esuki na kozanga kokokisama ya elikya. Lisolo wana ya sekele kati na nkake nsambo ezali bosolo oyo Nkɔsi ya libota ya Yuda azali sikawa kofungola bilembo na yango.
The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.
Matsalwa a le ho Johanne ao re a hlahlobang a tsebisoa khaolong e fetileng ka Selalelo sa ho Qetela, ho totobatsa hore molaetsa oa likhaolo tsena tse ’nè o tshwanetse ho jewa. Likhaolo tseo tse ’nè li fela ka leeto la ho ea Gethsemane. Pale ena e etsahala motsamaong o tlohang ho jeleng ho fihlela ha tlokotsi ea sefapano e qala. Ka boprofeta, maemo a likhaolo tsena tse ’nè a hlalosa molaetsa oa ho qetela o lokelang ho jewa pele ho kahlolo. Molaetsa o isang ho koaleng ha kahlolo ke molaetsa o manolloang bukeng ea Tšenolo, pejana feela kahlolo e koaloa.
The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.
Les disciples et Jésus se trouvent à ce moment de l’histoire prophétique où il leur est fait connaître le temps du retard. Dans l’histoire millérite, le Seigneur retira sa main afin de faire naître la compréhension du message du Cri de minuit; mais la compréhension qui produisit le message de Samuel Snow informa aussi les millérites qu’ils se trouvaient dans le temps du retard des dix vierges. Les disciples venaient de prendre la dernière Cène et, tandis qu’ils assimilaient le message, Christ expliqua le temps du retard dans les quatre chapitres de Jean.
Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.
La compréhension de Samuel Snow peut être attestée par une série d’articles qui élaborèrent progressivement la compréhension finale exprimée dans le message du Cri de Minuit. Tandis que son message se développait, il le présenta également lors d’une série de réunions de camp. La série d’articles conduisant à ces réunions de camp l’amena finalement à la réunion de camp d’Exeter, qui dura six jours. Prophétiquement, le message du Cri de Minuit se développe progressivement sur une certaine période de temps. Les quatre chapitres de Jean se situent dans l’histoire prophétique où le message est en cours de développement.
In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.
Mokano mine na Yohane, mosala ya Molimo Mosantu elimbolami lokola matambe misato: kondimisa lisumu, boyengebene mpe kosambisama. Matambe oyo misato ezali mpe bilembo misato ya nzela ya lisolo ya sekele oyo ebombami kati na nkake sambo.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.
Но Я истину говорю вам: лучше для вас, чтобы Я пошёл; ибо, если Я не пойду, Утешитель не придёт к вам; а если пойду, то пошлю Его к вам. И когда Он придёт, обличит мир о грехе, и о правде, и о суде: о грехе, что не веруют в Меня; о правде, что Я иду к Отцу Моему, и уже не увидите Меня; о суде же, что князь мира сего осуждён. Ещё многое имею сказать вам; но вы теперь не можете вместить. Когда же придёт Он, Дух истины, то наставит вас на всякую истину: ибо не от Себя говорить будет, но будет говорить, что услышит, и будущее возвестит вам. Он прославит Меня, потому что от Моего возьмёт и возвестит вам. Иоанна 16:7–14.
In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.
Na historia Millerita, Jesus não retornou para pôr fim ao tempo de demora no Clamor da Meia-Noite. Ele retirou a Sua mão e derramou, ou enviou, o Espírito Santo. O Espírito Santo, representado como o Consolador, veio para dissipar o desapontamento. Veio para proporcionar consolo àqueles que foram escolhidos, mas que estavam perplexos com o desapontamento de uma predição fracassada.
We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.
Minkä olemme aiemmin todenneet, että apostoli Johannes, Hesekiel ja Jeremia kaikki kuvataan syömässä pienen kirjan, joka on suussa makea kuin hunaja. Näiden kolmen profeetan välillä on tarkoituksellinen ero, joka usein jää huomaamatta.
Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.
Ezekiel dia ampiasaina hanehoana ireo izay nihinana ny boky kely, ka nomena hafatra ho entiny any amin’ny fiangonan’Andriamanitra izay nihemotra. Ezekiel dia maneho fa ilay boky nohanina no manondro ny asa izay tsy maintsy tanterahina avy eo. Izy dia misolo tena ny hafatra nomena ny vahoakan’Andriamanitra izay nofidina taloha. Ny hafany no mamatotra ireo vahoaka voafidy taloha ho amboara voatendry ho amin’ny afo. Ao amin’ireo toko efatra nosoratan’i Jaona, Jesosy no manambara ny tanjon’ny asan’i Ezekiel.
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.
Rappelez-vous la parole que je vous ai dite : Le serviteur n’est pas plus grand que son seigneur. S’ils m’ont persécuté, ils vous persécuteront aussi ; s’ils ont gardé ma parole, ils garderont aussi la vôtre. Mais ils vous feront toutes ces choses à cause de mon nom, parce qu’ils ne connaissent pas celui qui m’a envoyé. Si je n’étais pas venu et ne leur avais pas parlé, ils n’auraient pas de péché ; mais maintenant ils n’ont aucune excuse pour leur péché. Celui qui me hait, hait aussi mon Père. Si je n’avais pas fait parmi eux les œuvres qu’aucun autre homme n’a faites, ils n’auraient pas de péché ; mais maintenant ils ont vu, et ils ont haï et moi et mon Père. Or cela arrive afin que s’accomplisse la parole qui est écrite dans leur loi : Ils m’ont haï sans cause. Mais quand sera venu le Consolateur, que je vous enverrai d’auprès du Père, l’Esprit de vérité, qui procède du Père, il rendra témoignage de moi. Jean 15:20–26.
Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.
L’œuvre d’Ézéchiel, qui commença lorsqu’il mangea le livre, représente la présentation d’un message qui sera rejeté; mais ce rejet est la preuve qu’ils haïssent Dieu et qu’ils ont entièrement comblé la mesure de leur temps de probation.
And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.
और उसने मुझसे कहा, हे मनुष्य के सन्तान, मैं तुझे इस्राएल की सन्तानों के पास, उस विद्रोही जाति के पास भेजता हूँ, जिसने मेरे विरुद्ध विद्रोह किया है; वे और उनके पितरों ने भी आज ही के दिन तक मेरे विरुद्ध अपराध किया है। क्योंकि वे धृष्ट सन्तान और कठोर हृदय वाले हैं। मैं तुझे उन्हीं के पास भेजता हूँ; और तू उनसे कहना, प्रभु यहोवा यों कहता है। और वे, चाहे सुनें, चाहे न सुनें, (क्योंकि वे विद्रोही घराना हैं,) तौभी जान लेंगे कि उनके बीच एक भविष्यद्वक्ता था। यहेजकेल 2:3–5।
Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.
খিষ্কিয়েলের কার্য ছিল প্রাক্তন চুক্তিবদ্ধ জাতির বিরুদ্ধে এক সাক্ষ্যস্বরূপ, যেমন খ্রিষ্ট ছিলেন তর্কপ্রবণ ইহুদিদের প্রতি; অতএব খিষ্কিয়েলের বার্তা সেই অন্তিম সতর্কবাণী, যা প্রাক্তন চুক্তিবদ্ধ জাতিকে আঁটির ন্যায় একত্রে বেঁধে আগাছাস্বরূপ স্থির করে, ধ্বংসের অগ্নির জন্য নির্ধারিত করে।
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 118.
“Mi vidis poste la trian anĝelon. Mia akompananta anĝelo diris: ‘Timiga estas lia laboro. Terura estas lia komisio. Li estas la anĝelo, kiu devas apartigi la tritikon disde la fiherboj kaj sigeli, aŭ faski, la tritikon por la ĉiela grenejo. Ĉi tiuj aferoj devus tute okupadi la tutan menson, la tutan atenton.’” Early Writings, 118.
The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.
ꯃꯥꯏꯇꯤ ꯑꯦꯟꯖꯦꯜ ꯑꯃꯅꯥ ꯃꯆꯥ ꯂꯥꯏꯔꯤꯛ ꯑꯃꯥ ꯃꯈꯨꯠꯇꯥ ꯐꯪꯂꯒꯥ ꯑꯃꯨꯛ ꯂꯥꯛꯄꯥ ꯃꯇꯝꯗꯥ, ꯃꯆꯥ ꯂꯥꯏꯔꯤꯛ ꯑꯗꯨ ꯆꯥꯕꯥꯒꯤ ꯁꯥꯛꯈꯤꯒꯗꯕꯥ ꯊꯕꯛ ꯑꯁꯤ ꯍꯧꯖꯤꯛꯈꯤ꯫ ꯑꯍꯥꯅꯕꯥ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯄꯨꯋꯥꯔꯤꯗꯥ ꯑꯗꯨ ꯱꯱ ꯑꯣꯒꯁ꯭ꯇ, ꯱꯸꯴꯰ꯗꯥ ꯊꯣꯛꯈꯤ, ꯑꯃꯁꯨꯡ ꯑꯍꯨꯝꯕꯥ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯄꯨꯋꯥꯔꯤꯗꯥ ꯑꯗꯨ ꯱꯱ ꯁꯦꯞꯇꯦꯝꯕꯔ, ꯲꯰꯰꯱ꯗꯥ ꯊꯣꯛꯈꯤ꯫ ꯃꯍꯥꯛ ꯑꯅꯤ ꯃꯇꯝ ꯑꯁꯤ ꯑꯅꯤ ꯄꯨꯝꯅꯃꯛꯀꯤ ꯂꯨꯍꯣꯡ ꯑꯅꯤꯁꯨ ꯍꯥꯏꯕꯗꯤ, ꯃꯔꯨꯑꯣꯏꯕꯥ ꯑꯃꯥ ꯑꯅꯤ ꯑꯁꯨꯃ ꯑꯃꯁꯨꯡ ꯑꯍꯨꯝꯕꯥ ꯋꯣꯏꯒꯤ ꯏꯁ꯭ꯂꯥꯝ ꯑꯃꯁꯨꯡ ꯑꯍꯨꯝꯕꯥ ꯋꯣꯏꯒꯤ ꯏꯁ꯭ꯂꯥꯝ ꯑꯣꯏꯅꯥ ꯁꯣꯏꯈꯠꯂꯕꯥ ꯂꯩꯏꯕꯥ ꯈꯣꯡꯆꯠꯀꯤ ꯃꯥꯎꯡꯗꯥ ꯑꯦꯛꯊꯪ ꯑꯣꯏꯅꯥ ꯄꯨꯝꯅꯃꯛ ꯏꯁꯨꯜꯂꯤ꯫ ꯃꯁꯤꯒꯤ ꯃꯔꯝꯗꯥ ꯏꯁꯥꯏꯌꯥ ꯆꯦꯞꯇꯔ ꯲꯲ꯗꯥ, ꯐꯤꯂꯥꯗꯦꯜꯐꯤꯌꯟꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯂꯥꯑꯣꯗꯤꯁꯤꯌꯟꯁꯤꯡꯒꯤ “ꯚꯤꯁꯟꯒꯤ ꯊꯪ”ꯗꯥ ꯈꯨꯗꯣꯡꯆꯥꯕꯥ ꯃꯄꯨꯡ ꯐꯥꯕꯥ ꯑꯃꯥ ꯄꯥꯎꯊꯣꯛꯄꯥ ꯃꯇꯝꯗꯥ, ꯂꯥꯑꯣꯗꯤꯁꯤꯌꯟꯁꯤꯡꯗꯨ, ꯃꯍꯥꯛ ꯍꯥꯏꯅꯥ ꯱꯸꯴꯰ꯗꯥ ꯄ꯭ꯔꯣꯇꯦꯁ꯭ꯇꯦꯟꯇꯤꯖꯝꯒꯤ ꯈꯜꯂꯕꯥ ꯃꯤꯑꯣꯏꯕꯥ ꯑꯣꯏꯈꯤꯕꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯲꯰꯰꯱ꯗꯥ ꯑꯦꯗꯚꯦꯟꯇꯤꯖꯝꯒꯤ ꯈꯜꯂꯕꯥ ꯃꯤꯑꯣꯏꯕꯥ ꯑꯣꯏꯈꯤꯕꯁꯤꯡꯗꯨ, “ꯑꯥꯔꯆꯔꯁꯤꯡꯅꯥ ꯐꯥꯡꯕꯥ” ꯍꯥꯏꯅꯥ ꯁꯥꯛꯈꯤ꯫ ꯕꯥꯏꯕꯜꯒꯤ ꯈꯣꯡꯆꯠꯇꯥ ꯑꯥꯔꯆꯔꯁꯤꯡ ꯍꯥꯏꯕꯗꯤ ꯏꯁ꯭ꯂꯥꯝꯅꯤ, ꯑꯃꯁꯨꯡ ꯏꯁ꯭ꯂꯥꯝꯒꯤ ꯚꯤꯁꯟ ꯑꯗꯨ ꯱꯸꯴꯰ꯗꯥ ꯑꯃꯁꯨꯡ ꯲꯰꯰꯱ꯗꯥ ꯏꯄꯥꯎ ꯑꯣꯏꯅꯥ ꯄꯨꯝꯈꯠꯂꯕꯥ ꯃꯇꯝꯗꯥ, ꯃꯃꯥꯡꯒꯤ ꯈꯜꯂꯕꯥ ꯃꯤꯑꯣꯏꯕꯁꯤꯡꯅꯥ ꯏꯖꯦꯀꯤꯌꯦꯜꯅꯥ ꯁꯥꯛꯈꯤꯕꯁꯤꯡꯅꯥ ꯏꯁ꯭ꯂꯥꯝꯒꯤ ꯈꯣꯡꯆꯠ ꯑꯗꯨ ꯌꯥꯈꯤꯗꯦ꯫ ꯃꯈꯣꯏ ꯃꯗꯨꯒꯤ ꯃꯐꯝ ꯑꯃꯁꯨꯡ ꯃꯇꯝ ꯑꯗꯨꯗꯥ ꯇꯔꯦꯠꯁꯦ ꯑꯣꯏꯅꯥ ꯐꯥꯡꯈꯤ꯫ ꯏꯖꯦꯀꯤꯌꯦꯜꯒꯤ ꯊꯕꯛ ꯑꯁꯤ “ꯃꯍꯥꯛꯀꯤ ꯄꯥꯄ” ꯑꯗꯨ ꯄꯨꯡꯈꯤꯕꯥ “ꯐꯤꯖꯦꯠ” ꯑꯗꯨ ꯂꯧꯊꯣꯛꯄꯥ ꯑꯣꯏꯈꯤ, ꯃꯁꯤꯗꯨ ꯌꯤꯁꯨꯅꯥ ꯑꯣꯏꯅꯥ ꯎꯠꯂꯕꯥ ꯑꯦꯄꯥꯈꯄꯥ ꯑꯃꯁꯨꯡ ꯏꯁꯤꯡ ꯏꯕꯥ ꯍꯥꯏꯕꯗꯨ ꯃꯁꯤꯗꯥ ꯁꯥꯛꯈꯤ꯫
The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.
भारतरूपी दर्शन की तराई का भार। अब तुझे क्या हुआ है कि तू सब की सब छतों पर चढ़ गई है? हे कोलाहल से भरी, हंगामे वाली नगरी, हर्षित नगरी! तेरे मारे हुए लोग तलवार से मारे हुए नहीं, और न युद्ध में मरे हैं। तेरे सब शासक एक साथ भाग गए हैं; वे धनुर्धारियों के द्वारा बंधे गए हैं। जो कोई तुझ में पाए गए, वे सब एक साथ बंधे गए हैं, यद्यपि वे दूर तक भाग गए थे। यशायाह 22:1–3।
And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
En God was met die seun [Ismael]; en hy het groot geword en in die woestyn gewoon en ’n boogskutter geword. Genesis 21:20.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Là où il n’y a point de vision, le peuple périt; mais celui qui garde la loi, heureux est-il. Proverbes 29:18.
Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.
Jeremia stellt jene dar, die das Buch aßen, als der mächtige Engel herabkam, der die Erde mit seiner Herrlichkeit erleuchten sollte, die jedoch die Enttäuschung der fehlgeschlagenen Vorhersage von 1843 erfuhren. Jeremia erwägt prophetisch, ob Gott gelogen habe. Dieser Bezug verbindet Jeremia mit Habakuk zwei.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Jeg vil stå på min vaktpost og stille meg på tårnet; jeg vil speide for å se hva han vil tale til meg, og hva jeg skal svare når jeg blir irettesatt. Og Herren svarte meg og sa: Skriv synet opp og gjør det tydelig på tavler, så den som leser det, kan løpe. For synet gjelder ennå den fastsatte tid; men mot enden taler det og lyver ikke. Om det dryger, så vent på det; for det skal visselig komme, det skal ikke utebli. Se, oppblåst er den sjel som ikke er rettskaffen i ham; men den rettferdige skal leve ved sin tro. Habakkuk 2:1–4.
John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.
Jean fut employé pour symboliser ceux qui firent l’expérience de la douceur puis de l’amère déception, représentant toute l’histoire allant du 11 août 1840 au 22 octobre 1844.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
我就走到那天使那里，对他说：“请把小书卷给我。”他对我说：“你拿着吃尽了；在你肚腹里必叫你发苦，然而在你口中要甜如蜜。”我从天使手中把小书卷取过来，吃尽了；在我口中果然甜如蜜；及至吃了以后，我的肚腹就发苦了。启示录 10:9, 10.
Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.
Ézéchiel représente l’œuvre de présentation du message prophétique qui scelle l’ancien peuple élu, œuvre qui fut inaugurée lorsque l’ange descendit le 11 août 1840 et le 11 septembre 2001.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.
Men du, människobarn, hör vad jag säger till dig; var inte upprorisk såsom det upproriska huset. Öppna din mun och ät det som jag ger dig. Och när jag såg, se, en hand var uträckt mot mig; och se, i den var en bokrulle. Och han bredde ut den framför mig; och den var skriven både på insidan och utsidan; och däri var skrivet klagosånger, suckan och ve. Och han sade vidare till mig: Människobarn, ät det som du finner; ät denna rulle och gå och tala till Israels hus. Så öppnade jag min mun, och han gav mig den rullen att äta. Och han sade till mig: Människobarn, låt din buk äta och fyll ditt inre med denna rulle som jag ger dig. Då åt jag den, och i min mun var den söt som honung. Hesekiel 2:8–3:3.
Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.
Yeremiah melambangkan sejarah dari 11 Agustus 1840 hingga tepat sebelum Seruan Tengah Malam.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Die Worte, die du sprachst, wurden gefunden, und ich aß sie; und dein Wort wurde mir zur Freude und zum Jubel meines Herzens; denn ich bin nach deinem Namen genannt, o Herr, Gott der Heerscharen. Ich saß nicht in der Versammlung der Spötter, noch frohlockte ich; ich saß allein wegen deiner Hand; denn du hast mich mit Entrüstung erfüllt. Warum ist mein Schmerz immerwährend und meine Wunde unheilbar, die sich nicht heilen lassen will? Willst du mir denn ganz und gar wie ein trügerischer Bach sein und wie Wasser, die versiegen? Darum, so spricht der Herr: Wenn du umkehrst, so will ich dich zurückbringen, und du sollst vor mir stehen; und wenn du das Kostbare vom Gemeinen scheidest, so sollst du wie mein Mund sein; sie sollen zu dir umkehren, du aber kehre nicht zu ihnen um. Und ich will dich diesem Volk zu einer festen ehernen Mauer machen; und sie werden gegen dich kämpfen, aber sie werden dich nicht überwältigen; denn ich bin mit dir, um dich zu retten und dich zu befreien, spricht der Herr. Und ich will dich aus der Hand der Gottlosen erretten, und ich will dich aus der Hand der Schrecklichen erlösen. Jeremia 15,16–21.
Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”
یرمیاہ ہماری موجودہ تاریخ اور ہمارے پیغام کی نمائندگی کرتا ہے۔ موجودہ پیغام نیم شب کی للکار کا پیغام ہے، جو بتدریج اُس مقام پر ترقی پا رہا ہے جب خدا کے لوگ، جو یرمیاہ کے ذریعے ممثل ہیں، “غیظ و غضب” سے “لبریز” ہو چکے ہیں، کیونکہ وہ یہ سمجھتے تھے کہ اُن کا “درد” “ہمیشہ” کے لیے ہوگا اور اُن کا “زخم لاعلاج” ہے، ایسا زخم جو کبھی شفا نہ پائے گا۔ وہ “ٹھٹھا کرنے والوں کی مجلس” سے الگ ہو گئے ہیں۔ اب وہ اُس طرح “شادمان” نہیں ہوتے جیسے اُس وقت ہوتے تھے جب انہوں نے پہلی بار کتاب کو کھایا تھا اور وہ اُن کے “دل کی شادمانی” تھی۔
But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.
Kei naʻe, ʻoku ʻi ai ʻa e faleʻi maʻa kinautolu ʻoku ʻi he tuʻunga ko ia. “Kapau te ke foki mai” pea pehē foki “kapau te ke toʻo ʻa e meʻa mahuʻinga mei he meʻa kovi” pea ʻe foki mai leva ʻa e ʻOtua kiate kinautolu. ʻI he lea Hepelū, ko e “te u toe ʻomi koe” ʻi he potu tohi ko ia ʻoku ʻuhinga ia, ʻe foki mai ʻa e ʻOtua kiate kinautolu, kapau te nau foki mai kiate Ia.
Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.
Soumettez-vous donc à Dieu. Résistez au diable, et il fuira loin de vous. Approchez-vous de Dieu, et il s’approchera de vous. Nettoyez vos mains, pécheurs; et purifiez vos cœurs, hommes irrésolus. Sentez votre misère, soyez dans le deuil, et pleurez; que votre rire se change en deuil, et votre joie en tristesse. Humiliez-vous devant le Seigneur, et il vous élèvera. Jacques 4:7–10.
If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.
यदि वे परमेश्वर के निकट आएँगे, तो वह उनके निकट आएगा। यदि वे इन बातों को करेंगे, तब वे प्रभु के “सामने खड़े” होंगे और वे परमेश्वर का “मुख” होंगे। आगे वह यिर्मयाह (हम) को यह शिक्षा देता है कि वह अपने लोगों को “दुष्टों” के लिए “पीतल की गढ़ी हुई शहरपनाह” ठहराएगा, और इसके पश्चात् “भयानक” वे, जो यिर्मयाह द्वारा निरूपित जनों के विरुद्ध युद्ध छेड़ने वाले हैं। “दुष्ट” दानिय्येल द्वारा मत्ती की मूर्ख कुँवारियों का निरूपण हैं। “भयानक” आधुनिक बाबुल के त्रि-संघ का प्रतिनिधित्व करता है, जो रविवार के विधान-संकट के समय प्रकट होगा।
The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.
Les témoignages des trois prophètes traitent tous de la même histoire, mais ils en abordent trois aspects différents. Jérémie représente ceux qui viennent d’éprouver la première déception, mais qui ne sont pas encore parvenus au repère du Cri de Minuit. C’est là que nous nous trouvons depuis le 18 juillet 2020. La question est de savoir si nous reviendrons. Si nous revenons, nous « parlerons » pour le Seigneur au moment même où les États-Unis « parlent » comme un dragon.
The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.
L’histoire que Jérémie illustre est notre histoire présente, et c’est l’histoire représentée par les trois balises cachées au sein des sept tonnerres. C’est aussi l’histoire dans laquelle le passage de Jean est prophétiquement situé, car l’accent des quatre chapitres de Jean porte sur l’œuvre du Saint-Esprit consolant Jérémie, qui se demande s’il a cru à un mensonge, et si le message qui avait un goût si doux était en réalité des eaux trompeuses.
Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.
Jérémie représente donc l’histoire depuis le 11 septembre 2001 jusqu’au 18 juillet 2020, date à laquelle commença le temps d’attente, représenté ensuite par trois jours et demi symboliques. Lorsque je dis « symboliques », je ne fais pas référence à une prédiction de temps. Je veux dire que le 18 juillet 2020 est le moment où les deux témoins, la Bible et l’Esprit de Prophétie, furent mis à mort, et où leurs cadavres furent laissés dans la rue pendant trois jours et demi, selon Apocalypse 11.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:3–10.
I kɛ na n witnessi firii nu mli beyaa, amɛ baakɔ adansedzii nna afe pɛpɛɛfɛre one thousand two hundred and threescore, wɔafua wɔn ho atweatam mu. Wɔnyi lɛ olive tii enu no, na kandlestick enu no a wɔgyina asase no Nyankopɔn anim no. Na sɛ obi pɛ dɛ ɔhaw hɔn a, ogya fi hɔn ano ba pue, na odidi hɔn atamfo; na sɛ obi pɛ dɛ ɔhaw hɔn a, ɔsɛ dɛ wokum no dɛm kwan yiara do. Wɔwɔ tumi dɛ wobesi ɔsor mu, na osu annnɔw nna a wɔredzi hɔn adansedzi no mu; na wɔwɔ tumi wɔ nsu do dɛ wɔadan no mogya, na wɔde ɔhaw ahorow nyinaa bɔ asase no, mpɛn dodow biara a wɔpɛ. Na sɛ wowie hɔn adansedzi no a, aboa no a ofi amoa a enni ewiei no mu reba no ne hɔn bɛko, na obedzi hɔn do nkonyim, na wakum hɔn. Na hɔn efunuw no bɛda kurow kɛse no kwan mu, kurow a honhom mu no wɔfrɛ no Sodom na Egypt no, faako a wɔsan bɔɔ hen Our Lord no asɛndua mu no. Na nnipa, mmusua, kasa ahorow, na aman no mufo behu hɔn efunuw no nna ebiasa ne fa, na wɔremma wonsie hɔn efunuw no wɔ nda mu. Na wɔn a wɔtsetse asase do no bedzi ahurusi wɔ hɔn ho, na wɔbɛgye wɔn ani, na wɔbɛsomaa akyɛdze akɔ wɔn ho wɔn ho; osiandɛ nkɔnhyɛfo baanu yi haaw wɔn a wɔtsetse asase do no. Revelation 11:3–10.
The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.
Ushahidi unaowasilishwa na hali ya Yeremia uko baada ya kukatishwa tamaa, lakini kabla ya Kilio cha Usiku wa Manane. Yeremia alihitaji kurejea kabla hajaweza kuwa sauti ya ujumbe wa Kilio cha Usiku wa Manane. Hii ndiyo hali yetu leo. Huu pia ndio muktadha wa kihistoria wa sura nne katika Yohana tunazozizingatia, na pia ndio historia inayowakilishwa na historia iliyofichwa ndani ya ngurumo saba.
If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.
اگر ہم یوحنا کی چار ابواب پر مشتمل گواہی میں “تسلی دینے والے” سے متعلق نور پر غور کریں، تو ہمیں وافر شہادت ملتی ہے کہ اس بیانیے کا تعلق 18 جولائی 2020، مایوسی اور تاخیر کے زمانے، نصف شب کی پکار کے اس پیغام سے ہے جو مُہر کھولا گیا ہے، اور اتوار کے قانون کی آنے والی عدالت سے ہے۔ یہ ابواب پوشیدہ تاریخ کے نبوی ڈھانچے پر استوار ہیں۔
If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.
Kung tayo’y magiging gaya ng bibig ng Diyos sa krisis na malapit nang dumating, ang ating gawain ngayon ay “ihiwalay ang mahalaga sa walang kabuluhan,” o gaya ng pagtukoy ni Santiago sa gayunding gawain, tayo’y dapat “maglinis ng inyong mga kamay, kayong mga makasalanan; at dalisayin ninyo ang inyong mga puso, kayong may pag-aalinlangan. Mangaghapis kayo, at magsitangis, at magsiiyak: ang inyong pagtawa ay mapalitan ng panaghoy, at ang inyong kagalakan ng kabigatan. Mangagpakababa kayo sa paningin ng Panginoon, at kayo’y itataas niya” bilang isang watawat sa napakalapit na hinaharap.
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. Isaiah 11:12.
Na ataweka bendera kwa mataifa, naye atawakusanya waliofukuzwa wa Israeli, na kuwakusanya pamoja waliotawanyika wa Yuda kutoka pande nne za dunia. Isaya 11:12.
We will bring our consideration of these four chapters to a conclusion in the next article.
Waxaan maqaalka xiga ku soo gunaanadi doonnaa tixgelinteenna afartan cutub.