It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Аян китабында мөөрү ачылып жаткан кабарды түшүнүүдө Протестанттык Реформациянын тамырларын, өнүгүшүн жана маанисин таануу өтө зарыл. Ошол Реформациянын тарыхындагы үч негизги багыт Ыйык Китепке, Ыйык Китепти изилдөөдө колдонулууга тийиш болгон туура усулга, ошондой эле ошол тарых боюнча тандалган кабарчылардын ал тарыхтын жол белгилери экенине тиешелүү. Ар дайым болуп келгендей эле, Шайтан King James Ыйык Китебин бир нече жасалма нускалар менен жашырууга аракет кылган; ал Ыйык Китепти түшүнүүнүн туура усулун да бир нече жасалма ыкмалар менен жашырууга умтулган; ошондой эле ал ошол тарыхтын жүрүшүндө көтөрүлгөн туура кабарчыларды (жол белгилерин) да жашырууга аракет кылган.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

«Харин Сатан зүгээр байсангүй. Тэрээр одоо бусад бүх шинэчлэлийн хөдөлгөөнд оролдож ирсэн тэр л зүйлийг оролдсон юм—жинхэнэ ажлын оронд хуурамчыг нь тулган өгч, ард түмнийг мэхлэн сүйрүүлэхийг. Христийн чуулганы эхний зуунд хуурамч Христүүд байсанчлан, арван зургадугаар зуунд мөн хуурамч эш үзүүлэгчид гарч ирсэн юм.» Агуу тэмцэл, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

فی تاریخ میلری از ۱۸۴۰ تا ۱۸۴۴، ردای پروتستانتیزم ــ که یکی از دو شاخِ حیوانِ زمین است که ایالات متحده می‌باشد ــ بر ادونتیزمِ میلری قرار گرفت، و ادونتیزمِ میلری شاخِ پروتستان گردید. در همان زمان، کلیساهایی که پیش‌تر مدعی بودند پروتستان‌اند، به پروتستانتیزمِ مرتد مبدل شدند، یا چنان‌که میلری‌ها آنان را معرفی می‌کردند، «دخترانِ روم». هنگامی که پروتستان‌ها در سال ۱۸۴۳ پیامِ فرشتهٔ اول را رد کردند، سقوط کردند و میلری‌ها ردای پروتستانتیزم را بر دوش کشیدند. تاریخ میلری اوجِ کارِ خدا در رسانیدن «کلیسای او در بیابان» به فهمِ کاملِ کلامِ خدا بود.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

સંશોધનાત્મક ન્યાયના આરંભે દેવના કાનૂનની અને વિશેષ કરીને શબ્બાથની પરીક્ષા ઉપસ્થિત કરી. ત્રીજા દૂતનો સંદેશ પ્રખ્યાત કરવા માટે એવી એક કલીશિયાની આવશ્યકતા હતી જે દેવના કાનૂનને અડગ રાખે, જે અંધકારયુગોમાં પાપલ પરંપરાઓ અને રીતિ-રિવાજોની નીચે દટાઈ ગયું હતું. ખ્રિસ્તે પ્રોટેસ્ટન્ટોને 1840 થી 1844ના ઇતિહાસ સુધી લાવ્યા અને એલિયાહની પરીક્ષા તેમના સમક્ષ રજૂ કરી, જેમનું પ્રતિક વિલિયમ મિલરમાં દર્શાવવામાં આવ્યું હતું; અને જ્યારે પ્રોટેસ્ટન્ટોએ મિલરના સંદેશને નકારી કાઢ્યો, ત્યારે તેઓ ફરી રોમ તરફ વળ્યા. મિલરે પ્રખ્યાત કરેલા પ્રથમ દૂતના સંદેશની પરીક્ષા કાર્મેલ પર્વત પરના એલિયાહ દ્વારા પ્રતિકરૂપે દર્શાવવામાં આવી હતી.

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

ཨེ་ལི་ཡ་ཧ་ཡིས་མི་ཚོགས་ཡོངས་ལ་འདི་ལྟར་གསུངས་སོ། ཁྱེད་རྣམས་བསམ་པ་གཉིས་ཀྱི་བར་དུ་ད་དུང་ནམ་ཞིག་བར་འགྱངས་བྱེད་དམ། གལ་ཏེ་གཙོ་བོ་ཉིད་དཀོན་མཆོག་ཡིན་ན། ཁོང་གི་རྗེས་སུ་འབྲངས་ཤིག། འོན་ཏེ་བཱ་ཨལ་ཡིན་ན། དེའི་རྗེས་སུ་འབྲངས་ཤིག། མི་ཚོགས་ཀྱིས་ཁོང་ལ་ཚིག་གཅིག་ཀྱང་མ་ལན་ཏོ། 1 རྒྱལ་པོའི་དང་པོ། 18:21។

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

1840-ы илтыныыга, Миллер уонна бастакы аанньаах көрсүөнньэриэн бэриллибит Илья суруйаанынан иккистэнэн кэлбит сүбэни көрсүөхтэрэ, протестанттар Баалы талыллыбыт!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

Yevropadakı Protestan Reformsiyası, Tiyatira cəmiyyətinin təmsil etdiyi tarix dövründə veriləcəyi vəd olunmuş “səhər ulduzu” ilə başlanmış Müqəddəs Kitab həqiqətlərinin möhürünün açılması idi. Müqəddəs Kitaba qarşı birbaşa hücum əsrlər əvvəl başlamışdı və bu, xüsusilə Valdenslərin tarixi vasitəsilə The Great Controversy əsərində aydın şəkildə təqdim olunur. 1930-cu ildə Benjamin Wilkerson Our Authorized Bible Vindicated adlı kitabını nəşr etdirdi. Bu kitab, son nəticədə King James Bible-ın tərcüməsində istifadə olunmuş müqəddəs orijinal mətnlərə qarşı aparılan mübarizəni və katoliklər, mürtəd protestantizm və Laodikiyaçı Adventistlər tərəfindən təşviq edilmiş və hələ də təşviq olunan müxtəlif şeytani saxta mətnləri sənədləşdirir. Bu mübarizə Valdenslərin tarixindən xeyli əvvəl başlamışdı, lakin onlar son nəticədə 1611-ci il King James Bible-a tərcümə edilmiş düzgün əlyazmaların əhəmiyyətinə şəhadət etmək üçün canlarını vermiş olanların nişanəsi və simvoludur.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

Ư 1611 hta, King James Bible sualchhuah hi lehlinna kalhmang bik tak hmanga tih a ni. Bible lehlin leh chhuanchhuah dan chu siamchhuahna hmun thum? lo, hmun sarih hmanga tih fel a ni. He thil hi tih zawh nan kum sarih a la nghal bawk a, Bible-a kum sarih chuan ni sanghnih za nga leh sawmhnih a ni. Chu chu, Daniel bung 9 thu a famkim theih nan Isua'n mi tam tak hnenah thuthlung a nemnghetna atana hrilfiah tawh hrilhlam ni zat ang chu a ni ngei bawk. Chu zarh thianghlim laiaiah chuan Krista chu khenbeh a ni a, Krista khenbeh chu Bible pum pui lai ber a ni tih chu kan hre reng. Pathian Thu thianghlim tak siamchhuahna atana hmun sarih chu hengte hi an ni.

  • First: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

    Ñanqhaq: Sapa runakunapa qallariy t’ikrayninku: 50 hina t’ikraqkuna soqta komitékunaman rakisqa karqanku, sapa huknin Bibliaq imaymana rakikuykunamanta masichakuspalla llank’ananpaq. Kay runakunaqa qallariy simikunamanta (hebreo, arameo, griego) inglés simiman t’ikrayspalla llank’arqanku.

  • Second: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

    Ma gnyis pa: Lhan tshogs kyi dpyad zhib: Lhan tshogs so so nas sde tshan zhig gi bsgyur ba mthar phyin pa’i rjes su, las ka de lhan tshogs kyi yan lag rnams kyis rang nyid kyis dpyad zhib byas so. ’Di yis tshogs pa’i blo gros mnyam bsre dang nor ’khrul rnams bcos pa’i go skabs byung ngo.

  • Third: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

    ثالثًا: مراجعة اللجنة العامة: ثم قُدِّمت ترجمات اللجان الفردية إلى مجموعة أكبر من العلماء، يُشار إليها باسم اللجنة العامة. وكانت هذه اللجنة تتألف من ممثلين عن كل واحدة من لجان الترجمة الست. فراجعوا العمل بأسره، وقارنوا بين ترجمات اللجان المختلفة ووحَّدوها.

  • Forth: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

    ئورتینچی: قوشۇمچە كۆرۈپ چىقىش ۋە تۈزىتىش: باش كومىتېتنىڭ قايتا تۈزىتىلگەن نۇسخىسى يەنە يەككە كومىتېتلارغا قوشۇمچە كۆرۈپ چىقىش ۋە تېخىمۇ مۇكەممەللەشتۈرۈش ئۈچۈن قايتۇرۇلدى. بۇ قەدەممۇ-قەدەم تەكرارلىنىدىغان جەريان تەرجىمىنىڭ ئىزچىل ۋە توغرا بولۇشىغا ياردەم بەردى.

  • Fifth: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

    Ḥamsapha: Mújjawa Murutá Kethíng yó Keryám: Pe mindákkí lajín committee-ngá lekáma tabdílitham poorthi chaytáka, akhiri musawwada General Committee-nte munníl oru anthima murutákkum keryám-inum vendi samarpikkappettu.

  • Sixth: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

    سادسًا: الموافقة الملكية والنشر: ثم قُدِّمت الترجمة المُعتمَدة إلى الملك جيمس الأول للموافقة عليها.

  • Seventh: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

    ХьаштлагӀа: Цо шаьшхо мостагӀчу тӀедожарна мах дӀакхачийна юххе, таржама 1611 шерара Библиин «King James Version (Authorized Version)» аьлла кхолларан хьалхара доцунашкарах дӀатохийна.

The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

ئالنىڭ سۆزلىرى پاك سۆزلەردۇر؛ يەر ئوچىقىدا سىناپ كۆرىلگەن، يەتتە قېتىم تاپىلغان كۈمۈشتەك. ئى پەرۋەردىگار، سەن ئۇلارنى ساقلايسەن، سەن ئۇلارنى بۇ نەسلدىن مەڭگۈ قوغدايسەن. زەبۇر 12:6، 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

Атана шәиҭан Иан ажәа, насгьы уи аҿиаратәи аҭоурых иаҵанакуа еиуеиԥшым ауснушьҭцәеи, иара убас Иажәа — 1611 шықәсазы иҭыҵыз King James Bible — ииашаны аихшаразы ахархәара зҭатәуп зхы иазку ииашоу аметодологиа иҿагыланы ицоз ақәԥараҿы, Psalms 12 аҟны ҷыдала идырбан аанҵамҭа ыҟоуп. Иԥҽыз католиктәи аманускриптқәа рҟынтә иҭрыжьыз еиуеиԥшым иԥагьоу Библиақәа руакгьы Psalms 12 иаҳәо аҭагылазаашьақәа ирықәшәом. Жәба шьаҿак рыла имҩаԥысуаз арыцқьара апроцесс, һәмыжәаки хәбаи ҩажәа мшы зҵазкуа аамҭа, King James Bible — Анцәа и“цқьоу ажәақәа” шакәу аадырԥшуеит. Анцәа ажәа иҳәоит King James Bible зыхьчалатәу Ииашоу, ицқьоу Иажәас наӡаӡа, убри аҟнытә Иара иара убас ажәа иҳәоит апротестанттәи ареформаторцәа, William Miller уахь иналаҵаны, рхы иадырхәоз “historicism” ҳәа изышьҭоу аметодологиа шьҭыхны ишааникылаша.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

Ajo waye kũmi na inya, John Wycliffe, ũrĩa ũmenyithĩtio ta “nyenyũ ya rũciaro ya Reformation” thĩinĩ wa ibuku The Great Controversy, nĩatũmĩtwo nĩ Ngai gũtafsiri Biblia kũrĩ rũthiomi rũrĩa o mũndũ wa kawaida angĩamenya. Nĩ we mũtũmwo ũrĩa ũmenyithagia waymark ya kwambĩrĩria kwa Protestant Reformation.

“The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

ۋایکلىف ئاساس سالغان ئۇلۇغ ھەرىكەت—ئۇ ۋىجدان بىلەن ئەقىلنى ئازاد قىلىپ، ئۇزۇن ۋاقىت رىمنىڭ غەلىبە ھارۋىسىغا باغلانغان مىللەتلەرنى ئەركىن قىلىدىغان ھەرىكەت—ئۆز مەنبەسىنى ئىنجىلدىن تاپتى. مانا بۇ يەردە شۇ بەرىكەت ئېقىنىنىڭ باش مەنبەسى بار ئىدى؛ ئۇ ھايات سۈيىگە ئوخشاش، ئون تۆتۈنچى ئەسىردىن بۇيان ئەسىرلەر بويىچە ئېقىپ كەلدى. ۋایکلىف مۇقەددەس يازمىلارنى خۇدانىڭ ئىرادىسىنىڭ ۋەھىي قىلىنغان ئىلهاملىق بايانى، ئىمان ۋە ئەمەل ئۈچۈن يېتەرلىك قائىدە دەپ، تولۇق ئىشەنچ بىلەن قوبۇل قىلدى. ئۇ رىم چېركاۋىنى ئىلاھىي، خاتالىقتىن خالىي ھوقۇق دەپ قاراشقا، ۋە مىڭ يىلدىن بۇيان ئورنىتىلغان تەلىماتلار بىلەن ئادەتلەرنى سوئال-جاۋابسىز ئېھتىرام بىلەن قوبۇل قىلىشقا تەربىيەلەنگەن ئىدى؛ ئەمما ئۇ بۇلارنىڭ ھەممىسىدىن يۈز ئۆرۈپ، خۇدانىڭ مۇقەددەس سۆزىگە قۇلاق سالدى. خەلقنى ئېتىراپ قىلىشقا ئۈندىگەن ھوقۇق مانا شۇ ئىدى. چېركاۋ پاپا ئارقىلىق سۆزلەيدۇ دېيىشنىڭ ئورنىغا، ئۇ بىردىن-بىر ھەقىقىي ھوقۇق خۇدانىڭ ئۆز سۆزى ئارقىلىق سۆزلەۋاتقان ئاۋازى ئىكەنلىكىنى جاكارلىدى. ئۇ يەنە پەقەت ئىنجىلنىڭلا خۇدانىڭ ئىرادىسىنىڭ مۇكەممەل ۋەھىيى ئىكەنلىكىنى ئەمەس، بەلكى مۇقەددەس روھنىڭ ئۇنىڭ بىردىن-بىر شەرھچىسى ئىكەنلىكىنى، ۋە ھەر بىر ئادەمنىڭ ئۇنىڭ تەلىماتلىرىنى ئۆگىنىش ئارقىلىق ئۆز بۇرچىنى ئۆزى بىلىشى كېرەكلىكىنىمۇ ئۆگەتتى. شۇنداق قىلىپ، ئۇ كىشىلەرنىڭ زېھنىنى پاپا بىلەن رىم چېركاۋىدىن خۇدانىڭ سۆزىگە بۇرۇپ يۆنىلتتى.

“Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

«Уиклиф ахчаах ытык Өркөһүүлэртэн биирдэстэринэн буолла. Өй-санаа кэҥинэн, санаа ыраастыыннан, истиинэни тутуһарга кытаанах буолуутаан уонна ону көмүскүүргэ кыюулуу буолуутаан, кэнниттэн кэлбиттэртэн аҕыйах кына эрэ тэҥнэммитэ. Олорон-таҕаран ыраас буолуута, үөрэххэ уонна үлэҕэ сынньан билбэт көһүннэрбэт дьулуһа, сатаммат көнөтүк-сөптүүлүгү, уонна Христос курдук тапталлаахтыы, бэриниилээхтиинэн үлэлээбитэ — барыта Өркөһүүлэр бастакыһын бэлиэлиир эбит. Бу барыта ол кэм интеллектуальнай хараҥатыгар уонна сүгүрүйэр сиэр-санаа быһыытыгар харамастан, кини онуттан тахсыбыт эбит.»

“The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

«Характер Уиклиф е свидетелство за възпитаващата и преобразяваща сила на Свещените писания. Библията беше тази, която го направи такъв, какъвто беше. Стремежът да се обхванат великите истини на откровението придава свежест и сила на всички способности. Той разширява ума, изостря възприятията и довежда съждението до зрялост. Изучаването на Библията ще облагороди всяка мисъл, чувство и стремеж така, както никое друго изследване не може. То дава устойчивост на целта, търпение, смелост и твърдост; облагородява характера и освещава душата. Сериозното, благоговейно изучаване на Писанията, което привежда ума на учащия се в непосредствено съприкосновение с безкрайния ум, би дало на света хора с по-силен и по-деен интелект, както и с по-благородни принципи, отколкото някога е произтичало от най-способното обучение, което човешката философия може да предложи. „Откриването на Твоите думи“, казва псалмистът, „просвещава, дава разум на простите.“ Псалом 119:130.» Великата борба, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

A The Great Controversy içində Yohan Uikliff haqqında şəhadətdən sonra, Bacı Uayt sadiq islahatçıların (yol nişanlarının) bir siyahısını təqdim edir ki, bu da nəhayətdə islahatçı Con Noksadək çatır. O, Şotlandiya kraliçası Meri tərəfindən Con Noksa verilən mühüm bir sualı müəyyən edir.

“John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

“جون ناكس ڪليسا جي روايتن ۽ رمزپرستين کان منهن موڙي، خدا جي ڪلام جي سچائين تي گذارو ڪرڻ لڳو، ۽ وِشارٽ جي تعليم هن جي اُن عزم کي پختو ڪيو ته هو روم جي جماعت کي ڇڏي ڏئي، ۽ پاڻ کي ستايل سڌارڪن سان شامل ڪري....”

“When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

«Як дар рӯ ба рӯи маликаи Шотландия оварда шуд, дар ҳузури ӯ ғайрати бисёре аз пешвоёни протестантон фурӯ менишаст, Ҷон Нокс барои ҳақиқат бо шаҳодате беинҳироф истод. Ӯро бо навозишҳо ба даст овардан мумкин набуд; аз таҳдидҳо низ ҳарос намекард. Малика ӯро ба бидъат муттаҳам сохт. Вай, ба гуфтаи ӯ, мардумро таълим дода буд, ки дине бипазиранд, ки давлат манъ кардааст, ва ба ин васила аз фармони Худо, ки бар тобеон итоати шоҳзодагонро воҷиб медонад, таҷовуз намудааст. Нокс бо қатъият посух дод:— “Чун дини рост на сарчашмаи худро аз шоҳзодагон гирифтааст ва на ҳокимияти худро, балки танҳо аз Худои абадӣ, пас тобеон низ муваззаф нестанд, ки дини худро мувофиқи завқу писанди шоҳзодагон тартиб диҳанд. Зеро бисёр иттифоқ меафтад, ки шоҳзодагон, аз миёни ҳама, аз дини ҳақиқии Худо нодонтарини мардум бошанд. Агар тамоми насли Иброҳим бар дини Фиръавн мебуданд, ки муддати дароз тобеони ӯ буданд, илтимос, бонуи ман, пас дар ҷаҳон чӣ дине мебуд? Ва агар ҳама дар рӯзгори расулон бар дини императорони Рум мебуданд, илтимос, бонуи ман, пас имрӯз бар рӯи замин чӣ дине мебуд? … Пас, бонуи ман, шумо метавонед дарёбед, ки тобеон ба дини шоҳзодагонашон пойбанд нестанд, гарчи ба онҳо фармуда шудааст, ки эҳтиромашонро ба ҷо оваранд.”»

“Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

Mary nyak, “Taŋthok ci Nhialic yökë ke rot në thïn yen aci, ku konykɔ̈k [romiic guan looi kek ë tɔ̈u] yökë ke rot në thïn duŋ aci; yeŋa baŋ gam, ku yeŋa bï ke raan gät?”

“‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

«“انن يیأیمان اۏەرسیزلار خداعا، کی اول اۏز سۆزۆنده آشیقار دانیشار،” دییه اصلاح‌چی جاواب وئردی؛ “و سۆز سیزه نه قدره‌جه‌ک اۆیره‌دیرسه، اوندان آرتیق نه بونا و نه اوبیرینه ایناناسیزلار. خدا سۆزۆ اۆز ذاتینده آیدین‌دیر؛ و اگر هرهانسی بیر یئرده قارانلیق وارسا، اۆزۆنه هئچ واخت زید اولمایان موقدس روح، اونی باشقا یئرلرده داها آیدین بیر شکیلده آچیقلایار؛ بئله‌جه، اینادلا جاهیل قالانلاردان باشقا هئچ کس اوچون هئچ بیر شوبه قالا بیلمز.” حیاتی bahasına، قورخماز اصلاح‌چی شاهلیقین قولاغینا بئله حقیقت‌لری سؤیلدی. ائینی سارسılmaz جسارتله، دعا ائدərək و ربّین موحاریبه‌لرینی موحاریبه ائدərək، اسکتلندیا پاپالیقدان آزاد اولانا قدر مقصدینه صادقیه‌تله باغلی قالدی.» The Great Controversy, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

رِفورمەر وەلە مەلکە ئارىسىندىكى مۇناسىۋەت رىفورماتسىيە تارىخىدىكى ئۈچىنچى تىزمىنى نامايان قىلىدۇ؛ بۇ تىزىم شەيتاننىڭ ئىنجىلنى، رىفورماتورلارنى ۋە ئىنجىلنى تەتقىق قىلىش مېتودولوگىيەسىنى ساختىلاش تىرىشچانلىقىنى ئاشكارىلايدۇ. يوھاننىڭ مەلکەگە بەرگەن جاۋابى شۇ ئىدىكى، توغرا مېتودولوگىيە «تارىخچىلىق»تۇر؛ بۇ، مۇقەددەس روھ بىر پەيغەمبەرلىك تارىخ لىنىيەسىنى يەنە بىر پەيغەمبەرلىك تارىخ لىنىيەسى ئارقىلىق چۈشەندۈرۈشىگە ئاساسلانغان.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

Ljós hevði verið latið upp í myrkrinum. Wycliffe og teir fyrstu siðbótar menninir, allan vegin gjøgnum søguna hjá teimum, ið fylgdu lærdóminum hjá Miller, nýttu ein hátt at kanna Bíbliuna, sum varð nevndur “historicism.” Søgan um henda bíbilska háttin at lesa og kanna Bíbliuna verður mangan yvirsæð, men hon er alneyðug at viðurkenna, um ein veruliga skal síggja týdningin av teimum reglum fyri profetiska tulking, sum vórðu tiknar upp av Miller og síðani av Future for America.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

مەسیحەکانی تەنها دوو کڵێسا هەن کە خاتوو وایت وەک گەلی ناونیشان‌کراوی خودا دیاریدەکات: ئەوانیش ئیسرائیلی کۆن و کڵێسای ئادڤێنتیستی ڕۆژی حەوتەمینن.

“The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

«Las razones por las cuales somos denominados pueblo de Dios deben ser repetidas y repetidas. Deuteronomio 4:1–13» Manuscript Releases, volumen 8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

«Апостоларҙың сиркәүе», папалыҡ ҡараңғылығы осорондағы сүлдәге сиркәү бер ҡасан да Алланың исемләнгән халҡы тип аталманы, сөнки был атама (исем бирелеүҙе аңлата) Алланың ҡанунының аманатын һаҡлаусылар булыу яуаплылығы йөкмәтелгән сиркәүҙе белдерә, һәм адвентизм менән бергә улар шулай уҡ Алланың пәйғәмбәре хаҡиҡәттәренең аманатын һаҡлаусылар булырға тейеш ине.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“Хувьсан өөрчлөгдөх энэ цаг үед Бурхан Өөрийн сүмийг, эртний Израилийг дуудсанчлан, дэлхий дээр гэрэл болон зогсохоор дуудсан юм. Тэрээр үнэний хүчирхэг илдээр, нэгдүгээр, хоёрдугаар, гуравдугаар тэнгэрэлчийн мэдээнүүдээр дамжуулан, тэднийг сүмүүдээс болон ертөнцөөс тусгаарлаж, Өөртөө ариун ойр дөт байдалд авчирсан. Тэр тэднийг Өөрийн хуулийн хадгалуулагчид болгож, энэ цаг үед хамаарах эш үзүүллэгийн агуу үнэнүүдийг тэдэнд даатгасан. Эртний Израильд даатгагдсан ариун илчлэлүүдийн адил, эдгээр нь дэлхийд дамжуулагдах ёстой ариун итгэл даатгал мөн. Илчлэл 14-ийн гурван тэнгэрэлч нь Бурханы мэдээнүүдийн гэрлийг хүлээн авч, дэлхийн өнцөг булан бүрд сэрэмжлүүлгийг тунхаглахаар Түүний элч төлөөлөгчид болон урагш гардаг хүмүүсийг төлөөлдөг.” Testimonies, volume 5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

William Miller aguykuéra peteĩ mensahéro ojeporavopyre oñeñepyrũ hag̃ua Ñandejára marandu profétikokuéra, ha umi añetegua ogueraha ramo peteĩ tetãygua Pe Okẽ Ojepe’áva Santísimo-pe ary 1844-pe, upérõ Ñandejára oipe’a avei Ñandejára léi. Wycliffe ha’e peteĩ techaukaha oñepe’a hag̃uáicha Biblia ha oñemoñepyrũ hag̃ua Reforma Protestante ñepyrũmby, ha katu avei ha’e peteĩ techaukaha tembiapo Ñandejára rehegua omopyenda hag̃ua “profecía añetegua guasu”. John Wycliffe ha’e va’ekue pe pyhareve mbyja ojehechakuaáva tembiasakuepe pe papado poguýpe oĩ haguéicha mil dosientos sesenta ary aja. Hembiapo oñepyrũ siglo catorce-pe, upéi siglo diecisiete-pe ambue techaukaha upe línea profética rehegua ha’e va’ekue pe Biblia King James oñeguenohẽva’ekue ary 1611-pe. Upe línea rehe ipahápe jahupyty Miller regla-kuéra interpretación profética rehegua techaukaha. Miller ha’e peteĩ techaukaha upe línea añeteguápe, ha upéicha avei iregla-kuéra. Iregla-kuéra ome’ẽ testimónio peteĩ techaukaha rehegua Adventismo paha gotyo ojehechaukáva pe publicación Prophetic Keys rupive.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

মি'লাৰৰ নিয়মসমূহ যে ভাববাণীমূলক ইতিহাসৰ এক ধাৰাত থকা এক পথচিহ্ন আছিল—যি বাইবেলৰ মূল আৰু শুদ্ধ পাঠ সংৰক্ষণ কৰাৰ কাৰ্য্যকো, আৰু লগতে বাইবেলৰ সত্য বুজাবুজি উন্মোচন কৰাৰ কাৰ্য্যকো প্ৰতিনিধিত্ব কৰে, যাৰ বাবে সংস্কাৰকসকলক “historicism” নামেৰে অভিহিত সেই পবিত্ৰ অধ্যয়ন-পদ্ধতি বুজিবলৈ আৰু প্ৰয়োগ কৰিবলৈ পথপ্ৰদৰ্শিত কৰা হৈছিল—যদি আমি এই কথাটো নুবুজো, তেন্তে Adventism-ৰ অন্তিম পৰ্যায়ত তৃতীয় দূতৰ জ্যোতি উপস্থাপন আৰু সংৰক্ষণ কৰাৰ কাৰ্য্যৰ সৈতে জড়িত ভাববাণীমূলক সত্যসমূহ চিনাক্ত কৰিবলৈ যি তথ্য প্ৰয়োজন, সেয়া আমাৰ অভাৱ হয়। এই কাৰণেই, সেই ইতিহাসৰ ধাৰাটোৰ এক সংক্ষিপ্ত সমীক্ষা লোৱাটো গুৰুত্বপূৰ্ণ।

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

Bu soo ay nëri Protestant” pïrde tïnë, Roma cï protest tï. Kïrïk ba Roma cï protest acï ba, pïrde Protestant acï ke; kïrïk tï Rome ye dhiëëth acï ke, kï Protestants alëu de, kï first angel’s message bï gɔl acï. Tënë premier understanding kï “motto” Protestants ku Catholic church pinyë lööm de cï bï, “Bible ku Bible ke ëke.” Yet history cï ke attests tï, Bible bï rightly divided acï yenë kërë.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

خود را بکوش تا نزد خدا مقبول نمایی، چون کارگری که را از شرمساری نیازی نیست و کلامِ حق را به‌درستی تقسیم می‌کند. اما از یاوه‌گویی‌های حرام و بیهوده روی بگردان، زیرا که به بی‌دینیِ بیشتر خواهد انجامید. دوم تیموتائوس ۲:‏۱۵، ۱۶

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Biblia adhyayanache je paddhati Protestant lokanna satyachya vachanache yogya prakarene vibhajan karanyasathi vaprayala prerit kele gele, ti mhanje “historicism.” Ti paddhati Satanasathi halla karanyache ek vishisht ani gambhir lakshya hoti, ani tyane tyaavar halla kelach.

“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

«Пирыв сами знаӈанумей, хъунта Христианство, хъунта чанӈкэ чокъэр, хъунта ивнумэ пырэтъэй итрэ кэнил, хъунтэ Библияна умукадэр — умукадэр, мэным эннумрэм хъайпы чамэгур раллятындэр». The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

Эйчмен реформаторлукчулары къуллангъан, Уильям Миллерге кадар ве аны да ичине алгъан библиялыкъ методологияны бузувныñ башланувы, хусусян, он бешинчи асырда Франсиско Рибера (1537–1591) деген бир иезуит алиминен башлангъаны деп белгиленир; о, футуристик тюшюндирювни йайгъан зат оларакъ къабул этиле. О, Вахий китабы устюне бир шерх язып, пейгъамберликлерге футуристик бир тюшюндирюв теклиф этти ве оларны тарихий контексттен узакълаштырды. Рибера бу методологияны, историцизм методологиясы эр даим чыкъаргъан акъикъаткъа къаршы турмакъ макъсады иле ойлап тапты. О акъикъат исе, Рум папасыныñ Библия пейгъамберлигиндеги антихрист олгъаны эди.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

En los siglos XVII y XVIII puede documentarse que el protestantismo sabía que la falsa metodología de Ribera era satánica y carente de solidez. Los protestantes de aquella historia escribieron libros y tratados en oposición a las “profanas y vanas palabrerías” del erudito jesuita. Pero en 1909 se publicó el caballo de Troya, la Biblia de Referencia Scofield, y las referencias insertadas en las notas al pie de la Biblia se basaban en las enseñanzas de Ribera y de otro jesuita llamado Manuel Lacunza (1731–1801). Lacunza escribió bajo el seudónimo de Juan Josafat Ben-Ezra, y publicó un libro titulado La venida del Mesías en gloria y majestad. Al igual que Ribera antes que él, el libro constituía un ataque directo contra el cumplimiento de las profecías del libro de Apocalipsis.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Şeytan, qarışıqlıqla pərdələməli olduğu xəbərin Vəhy kitabından gələn son xəbərdarlıq xəbəri olduğunu bilirdi. İki yezuit keşişinin dinsiz və boşboğaz sözlərini Scofield Referans İncilinin içindəki istinadlara daxil etməklə, Şeytan dönük protestantları yezuit metodologiyalarını qəbul etməyə yönəldə bildi və beləliklə onları həqiqətə qarşı kor etdi. Şeytan bunu, Müqəddəs Kitab peyğəmbərliyindəki antixristin kim olduğunu aydın şəkildə müəyyən etmə imkanını aradan qaldıran bir neçə katolik peyğəmbərlik modelini ortaya daxil etməklə həyata keçirdi. Bu, Şeytan üçün çətin bir aldanış deyildi, çünki protestantlar artıq 1843-cü ildə Millerin xəbərini rədd etməklə Roma kilsəsinə geri dönmüşdülər.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

مسیح کے مصلوب کیے جانے کے بعد پہلی چند صدیوں ہی میں شروع ہونے والے بائبل پر شیطان کے حملے کو دستاویز کرنے والی کئی کتابیں اور مضامین برسوں کے دوران شائع ہو چکے ہیں۔ یہ حملہ اس مقام تک پہنچ گیا کہ جعلی مخطوطات متعارف کرائے گئے تاکہ جعلی بائبلیں تیار کی جائیں۔ شیطان نے اُن مصلحین پر بھی حملہ کیا جنہیں خدا کے کلام کو اپنی زندگی میں اور اُن مصلحین کی وفات کے بعد بھی قائم رکھنے کے لیے برپا کیا گیا تھا۔

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Нэн орчин үеийн Долоо дахь өдрийн Адвентист түүхчид болон теологичид Уильям Миллерийн асуудалд хэрхэн ханддагийг тунгаан үзэгтүн. Тэд түүний ясыг ухаж гарган, Миссисиппи мөрөнд хаясан мэт ажээ.

“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

“William Miller Satanpa reynonata manchakaskachkan, chaymi contran ñiq supay ama llallin willakuypa rurayninlla hark’asqa kananpaqchu maskharqa, aswanpas willakuq runataraq kikin wañuchiyta munarqa. Tayta Miller qhelqakunaq cheqaq yachachikuyninta uyariqkunaq sonqonkuman chiqapta apachiptin, sutillam cristianokunaq phiñakuynin paypaq hatarirqan, imaynatachus judíokunaq piñakuynin Cristo contra, hinallataq apostolninkunapaq hatarirqan. Iglesiapi kaqkuna pisi allin runakunata kuyuchirqanku, hinaspapas achka kuti awqankuna huñunakurqanku kawsayninta qechunaykupaq, huñunakuy wasimanta lluqsisqan p’unchawkunaqa. Ichaqa ch’uyallañan angelkuna runakuna chawpipi kasharqanku, huknintaq, qhari rikch’aypi, kay Señorpa kamachinta makimanta hap’ispa, phiñasqa aswan runakunamanta allinta pusarqa. Llamk’aynin manaraq tukusqachu karqa, chayraykun Satanaspas, kachaqninkunapas munasqankupi pantasqa qheparqanku.” Spirit of Prophecy, volumen 4, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

သုံးကောင်းကင်တမန်၏ သတင်းစကားများကို အမှန်တကယ် ကြေညာဟောပြောသူ အပေါင်းတို့သည် အသုံးပြုမည်ဟု Sister White က ကျွန်ုပ်တို့အား အသိပေးထားသော Miller ၏ စည်းမျဉ်းများ၏ မှန်ကန်မှုကို Adventism အတွင်းရှိ ထိုတူညီသော အုပ်စုနှစ်ရပ် (ဘုရားရေးရာ ပညာရှင်များနှင့် သမိုင်းပညာရှင်များ) က မည်သို့ လျှော့ချဖော်ပြကာ ဖုံးကွယ်ထားခဲ့ကြသည်ကို ကြည့်ရှုပါ။

“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

«Астæуæгтæ, кæцытæ бахъуыд дæттынæн æрцыд æрты æндзæгæй фæстаг хабар, агурынц Священный Фыстæгтæ уыйбæрц пъланæй, куыд æй райста Фадæр Миллер. Чысыл чиныджы, кæцы уæлæн ис Views of the Prophecies and Prophetic Chronology, Фадæр Миллер дæтты ахæм æнцон, фæлæ зондджын æмæ ахсджиаг æгъдæуттæ Библийы ахуыр кæнын æмæ ю æнкъарынæн:—»

“[Rules one through five quoted.]

«[Правила с первого по пятое процитированы.]»

“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

«Πάνωθι εἰρημένον μέρος ἐστὶ τῶν κανόνων τούτων· καὶ ἐν τῇ μελέτῃ τῆς Βίβλου πάντες ἡμεῖς καλῶς ποιήσομεν προσέχοντες ταῖς ἀρχαῖς ταῖς ἐκτεθείσαις.» Review and Herald, November 25, 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Eri ndagisubiramo imirongo itatu y’urudodo rw’amateka y’ubuhanuzi ifitanye isano n’iterambere no gushimangirwa kw’Ijambo ry’Imana, ntibishoboka kubona ubusobanuro bw’icyahamya gikomeye gishyigikira William Miller nk’intumwa yagereranyijwe na Eliya mu gutangaza kwe ubutumwa, kandi nk’uwagereranyijwe na Mose mu isezerano ry’uko Miller azazurwa mu izuka ry’abakiranutsi, kandi nk’uwagereranyijwe na Elisha mu bushake bwe bwo kuva mu murima we no gukorera ubutumwa bwa Eliya. Mushiki wacu White agaragaza abo ntwari uko ari batatu bo muri Bibiliya nk’abagereranya William Miller, we ubu ufatwa n’abahanga mu by’iyobokamana n’abanditsi b’amateka b’Abadiventisiti bo muri iki gihe nk’aho yari gusa “umuhungu w’umukene wo mu murima” wo mu kinyejana cya cumi n’umunani.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

ویلیام ټینډېل یو له هغو ډېرو مصلحانو څخه و چې د نبوي تاریخ په دې لړ کې راپاڅول شوی و. که دا خبره په دې ډول ووایم، د پاپ د هغو استازو پر وړاندې چې له هغوی سره یې تعامل درلود، د هغه «د مأموریت اعلامیه» دا وه: «زه به هغه هلک، چې قلبه چلوي، دې ته ورسوم چې له تاسو څخه په کتابِ مقدس ډېر پوه شي.» ویلیام مېلر هماغه د کروندې هلک و، چې قلبه یې چلوله او د ټینډېل نبوت یې پوره کړ.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

Naqadayn sisitchaqqa ancha allinta pisiqchasqa karqan, kaykama ñawpaqman churayta atisqan llapa historiata qawachispa yanapananpaq. Kunanqa Alpha y Omega-pa wakin firmankunata qhawarisunchis, chaymanta kutirimunapaq Miller-ta huk waymarka hinata, huk kachaq hinatawan yuyayman kutichinapaq.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

پەرتووكی دانیال سەرەتای ئەو پەرتووكەیە کە لە دوو پەرتووك پێکهاتووە. کۆتایی ئەو پەرتووکە پەرتووكی ئاشکرادانە. هەرچەندە ئەوان دوو پەرتووكی جیاوازن، بەیەکەوە یەک پەرتووك نمایندگی دەکەن.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

نسلان من ازگار، من لەگەڵ یەکێک لە ئەلهیدانە ناسراوەکانی کلیسای ئەدفێنتیستی حەوتی ڕۆژ، کە لە مەعهدی لێکۆڵینەوەی کتابییەکانی کۆنفڕانسی گشتیی کلیسای ئەدفێنتیستی حەوتی ڕۆژ کاردەکرد، هەڵسوکەوتێکی گشتییم هەبوو. ئەو ئەلهیدانە هەوڵیدەدا تێگەیشتنی من لە شەش ئایەتی دواوەی دانیال یازدە، هەروەها لە «هەموو ڕۆژانە» لە پەرتوکی دانیال، ڕاست بکاتەوە. لەو هەڵسوکەوتەدا کە ماوەیەک درێژەی کێشا، چونکە بریتی بوو لەوەی ئەو وتارێکی دەرهێنا کە من وەڵامم دایەوە، پاشان ئەویش وەڵامی دایەوە، و دواتر بەدیهی منیش بیرۆکەکانم گەڕاندمەوە، و هتد و هتد. لەو هەڵسوکەوتەدا پێی ڕاگەیاندم کە لەو لیژنەیەی لە کۆنفڕانسی گشتی تێیدا کاردەکرد، بە شارەزای سەرەکیی پەرتوکی دانیال ناسرابوو، و هاوکارێکی ئەویش بە شارەزای دانیشتووی پەرتوکی ئاشکراکردن ناسرابوو. لە هەڵسوکەوتەکانماندا، نەیدەویست خاڵەکانی پەرتوکی ئاشکراکردن بخاتە بەرباس، بەڵکو حەوالەی هاوکارەکەی بدات. دەیویست گفتوگۆکە تەنها لە پەرتوکی دانیالدا بمێنێتەوە.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

خواهر وایت به‌روشنی بیان می‌کند که دانیال و مکاشفه یک کتاب‌اند. در آن سطح، ایشان نمایانگر کتاب‌مقدس‌اند که یک کتاب است و از دو کتاب، یعنی عهد عتیق و عهد جدید، تشکیل شده است. خواهر وایت همچنین دربارهٔ کلیسای یهودی اظهار نظر می‌کند که تنها کتاب قدیم را همان یک کتاب می‌داند، و نیز دربارهٔ کسانی سخن می‌گوید که کتاب قدیم را نادیده می‌گیرند، زیرا آنان تنها کتاب جدید را می‌فهمند یا فقط مایل‌اند آن را بفهمند. شهادت الهام‌شدهٔ او این است که اگر شما فقط جدید را بپذیرید، قدیم را رد می‌کنید، و برعکس. اینکه یک الهی‌دان ادعا کند که در دانیال متخصص بوده است، اما نه در مکاشفه، تکرار همان مفهوم یهودیِ پذیرشِ صرفِ عهد عتیق است، و ما می‌دانیم که آن دیدگاه تنگ‌نظرانه یهودیان را به کجا کشاند. اختیار کردن هر یک از دو سوی این مسئله—پذیرفتن قدیم و نه جدید، یا پذیرفتن جدید، اما نه قدیم—به‌معنای رد کردن تمام شهادت است.

“The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

“Umkhululi wabuza kubafundi bakhe ukuba baziqonda na ezi zinto. Baphendula bathi, ‘Ewe, Nkosi.’ Waza wathi kubo, ‘Ngoko ke wonke umbhali ofundiselwe ubukumkani bamazulu unjengomninindlu, okhupha ebuncwaneni bakhe izinto ezintsha nezindala.’ Kulo mzekeliso, uYesu wabeka phambi kwabafundi bakhe uxanduva lwabo umsebenzi wabo ikukuze banike ihlabathi ukukhanya abakwamkeleyo kuye. ITestamente eNdala yayiyeyona ncwadi yonke yeZibhalo eyayikho ngelo xesha; kodwa yayingabhalelwanga abantu bamandulo kuphela; yayiyeyazo zonke izizukulwana nabantu bonke. UYesu wayenqwenela ukuba abafundisi bemfundiso yakhe bayiphengulule ngenkuthalo iTestamente eNdala ngenxa yoko kukhanya kuqinisekisa isazisi sakhe njengoMesiya owaxelwa kwangaphambili esiprofetweni, kwaza kwatyhila ubume bomsebenzi wakhe ehlabathini. ITestamente eNdala neNtsha azinakwahlulwa, kuba zombini ziyimfundiso kaKristu. Imfundiso yamaYuda, amkela iTestamente eNdala kuphela, ayisayi kusindisa, kuba ayala uMsindisi obomi bakhe nenkonzo yakhe yayikukuzaliseka komthetho neziprofeto. Kanti nemfundiso yabo bayilahla iTestamente eNdala ayisayi kusindisa, kuba iyayala loo nto ingubungqina obuthe ngqo ngoKristu. Abathandabuzi baqala ngokuyithoba ixabiso iTestamente eNdala, yaye kuthatha elinye inyathelo nje ukwala ukunyaniseka kweNtsha, size ngaloo ndlela zombini zilahlwe.”

“The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

«یھودیوں کا مسیحی دنیا پر اس امر میں بہت کم اثر ہے کہ وہ اُنہیں احکام کی اہمیت دکھا سکیں، جن میں سبت کی پابند شریعت بھی شامل ہے، کیونکہ وہ حق کے پرانے خزانے پیش کرتے ہوئے، یسوع کی ذاتی تعلیمات میں موجود نئے خزانوں کو ایک طرف رکھ دیتے ہیں۔ دوسری طرف، سب سے قوی سبب یہ ہے کہ مسیحی یھودیوں پر اس قدر اثر انداز نہیں ہو پاتے کہ وہ مسیح کی تعلیمات کو الٰہی حکمت کی زبان کے طور پر قبول کریں، کیونکہ وہ اُس کے کلام کے خزانے پیش کرتے ہوئے، عہدِ عتیق کی دولت کو حقارت سے دیکھتے ہیں، جو موسیٰ کے وسیلہ سے ابنِ خدا کی ابتدائی تعلیمات ہیں۔ وہ اُس شریعت کو رد کرتے ہیں جو سینا سے معلن ہوئی، اور چوتھے حکم کے سبت کو بھی، جو باغِ عدن میں مقرر کیا گیا تھا۔ لیکن انجیل کا خادم، جو مسیح کی تعلیمات کی پیروی کرتا ہے، عہدِ عتیق اور عہدِ جدید دونوں کا کامل علم حاصل کرے گا، تاکہ وہ اُنہیں لوگوں کے سامنے اُن کی حقیقی روشنی میں ایک ناقابلِ انفصال کل کے طور پر پیش کرے—ایک ایسا کل جس میں ایک دوسرے پر موقوف ہے اور دوسرے کو منور کرتا ہے۔ یوں، جیسا کہ یسوع نے اپنے شاگردوں کو تعلیم دی، وہ اپنے خزانے میں سے “نئی اور پرانی چیزیں” نکالیں گے۔» Spirit of Prophecy, volume 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

«Алдыңғы кеңес Лаодикиялық адвентистерге қатысты тағы бір қолданылуға ие. Киелі кітапқа толықтай, яғни Ескі және Жаңа Өсиеттердің екеуіне де сенетіндерін мойындай тұра, Пайғамбарлық Рухын теріске шығару — тек бір ғана куәлікті қабылдаудың дәл сол орға түсуі. Ақиқатты орнықтыру үшін екі куәгер қажет, сондықтан ақиқатты бір куәгермен орнықтыру мүмкін емес; ал егер кімде-кім соған әрекет етсе, онда олар екі куәгерді де теріске шығарып отыр, олар өз сенімдерін “жартылай ақиқаттар” деп аталатын нәрсеге негіздеп отыр.»

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Sohut tu pulëi a taksêmna thutûk pakhat, ka lo hman lawmawm a ni, chu Julai, 2023 aṭanga chhuak tawh ziah hmasa zîngah pakhat a ni. Taksêmna chu heti hian a ni, “1863 aṭangin Adventism-ah eng hriatna thar nge a lo chhuak?” Chhânna chu a awlsam hle, “Pakhat mah a awm lo.”

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

«کتێبەکانی دانیال و ئاشکراکردن یەکن. یەکێکیان پێشبینییە، ئەوی دیکە ئاشکراکردنەوەیە؛ یەکێکیان کتێبێکی مۆرکراوە، ئەوی دیکە کتێبێکی کراوەیە. یۆحەننا ئەو نهێنییانەی بیست کە هەورەتۆقەکان دەریان دەکرد، بەڵام فەرمانی پێدرا کە نەیاننووسێت.» Seventh-day Adventist Bible Commentary, volume 7, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

پس آلفا و اُمگا نشان می‌دهد که دانیال نخستین است و مکاشفه آخرین. دانیال نمایانگر آغاز است و مکاشفه نمایانگر پایان ادونتیسم.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

«អត្ថបទវិវរណៈជាសៀវភៅដែលបានបិទត្រា ប៉ុន្តែវាក៏ជាសៀវភៅដែលបានបើកផងដែរ។ វាកត់ត្រាព្រឹត្តិការណ៍ដ៏អស្ចារ្យដែលនឹងកើតឡើងនៅថ្ងៃចុងក្រោយនៃប្រវត្តិសាស្ត្រពិភពលោកនេះ។ សេចក្ដីបង្រៀនក្នុងសៀវភៅនេះមានលក្ខណៈច្បាស់លាស់ មិនមែនជារឿងអាថ៌កំបាំង និងមិនអាចយល់បានឡើយ។ នៅក្នុងវា ខ្សែបន្ទាត់នៃទំនាយដូចគ្នាត្រូវបានលើកយកមកដូចដែលមាននៅក្នុងដានីយ៉ែល។ ទំនាយខ្លះៗ ព្រះបានថ្លែងឡើងវិញ ដោយបង្ហាញថា ត្រូវតែផ្ដល់សារៈសំខាន់ដល់វាទាំងនោះ។ ព្រះអម្ចាស់មិនថ្លែងរឿងណាឡើងវិញ ដែលគ្មានសារៈសំខាន់យ៉ាងខ្លាំងនោះឡើយ»។ Manuscript Releases, volume 9, 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

Ningthougi Adventism-gi houjik makhada, Adventism-gi mapung phangba yathang oiriba verseshsingdagi, 1798-ta unsealed toukhiba verseshsing aduda; Jisus-na mahakpu “Palmoni,” angangba Numberer haibasi khudongchaba oina pukhatlakhi. Adventism-gi loiba matamda, Jisus-na mahakpu “Alpha and Omega,” angangba linguist—Eigi Iswar-gi Wahei oina pukhatli. Maram asina, Adventism-gi houjik amasung ahanba angel-gi message asi “matamdagi hanging toure.” Adventism-gi loiba matamda, ahumsuba angel-gi message asi Mahakki Waheidagi hanging tougani.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

꧋ꦲꦩꦸꦮꦶꦠꦤ꧀ lan ꦥꦸꦚ꧀ꦕꦏꦤ꧀ Adventism kalampahan ana ing sajroning sajarahing karajan kaping nem wonten ing wangsit Kitab Suci, mila kaloronipun ugi kalampahan ing wekdal wiwitan lan wekasanipun Amérika Sarékat. Sajarahing wangsit tumrap Amérika Sarékat punika inggih sajarahing kalih sungging, yaiku Republicanism lan Protestantism. Ing pungkasaning sajarah punika, kalih sungging wau badhé sampun ewah saking cempaka dados naga. Republicanism badhé ewah dados demokrasi, lan Protestantism badhé ewah dados Protestantism murtad. Nalika tuwunging wekdal pangobaraning sih tumrap Amérika Sarékat wiwit nyedhak pungkasanipun, kados ingkang saweg kalampahan sapunika, kalih sungging apostate Republicanism lan apostate Protestantism badhé damel gambaring kéwan punika, satemah greja lan nagari nyawiji dados satunggal sungging ingkang micara kados naga. Nanging Gusti Allah boten badhé tanpa paseksi, awit ing sajroning proses ngirid pungkasan tumrap Amérika Sarékat, Panjenenganipun badhé ngedegaken sungging Protestantism ingkang sejati kanggé mbantah, ing satunggal sisih, gambaring kéwan ing Amérika Sarékat, lan salajengipun gambaring kéwan ingkang ngadhepi jagad kabèh. Pangadeging sungging Protestant punika ing pungkasaning Amérika Sarékat badhé kalampahan wonten ing struktur sajarah ingkang sami kados sungging Protestant ingkang kaedegaken ing wiwitaning Amérika Sarékat. Satunggaling umat prajanjian ing jaman rumiyin badhé kasisihaké, lan umat enggal badhé dados umat prajanjian ingkang enggal. Boten wonten prekawis énggal wonten ing sangandhaping srengéngé.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Cuando usamos las profecías de tiempo comprendidas y presentadas en la historia millerita para evaluar el Alfa y la Omega, hallamos que son una y la misma cosa. Toda profecía de tiempo comienza con una historia en la que la profecía es proclamada, y esa historia siempre tipifica la historia en la que la profecía se cumple.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

ꯃꯥꯄꯨꯡ ꯇꯥꯔꯦꯠꯁꯨꯃ ꯆꯥꯎꯕ ꯆꯍꯤ ꯑꯃꯁꯨꯡ ꯂꯤꯔꯤꯛ ꯄ꯭ꯔꯣꯐꯦꯁꯤꯗꯨꯒꯤ ꯄꯨꯋꯥꯔꯤ 457 BC ꯗꯥ ꯑꯍꯨꯝꯁꯨꯕ ꯌꯥꯊꯪꯗꯒꯤ ꯍꯧꯔꯛꯈꯤ ꯑꯃꯁꯨꯡ 1844 ꯆꯍꯤꯒꯤ ꯑꯣꯛꯇꯣꯕꯔ 22 ꯗꯥ ꯑꯍꯨꯝꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯄꯥꯎꯗꯥ ꯂꯣꯏꯁꯤꯜꯂꯦ꯫ ꯑꯍꯨꯝꯁꯨꯕ ꯌꯥꯊꯪꯑꯗꯨ ꯂꯥꯛꯄꯒꯤ ꯃꯃꯥꯡꯗꯥ, ꯑꯗꯨꯕꯨ ꯂꯥꯛꯄꯥꯗꯒꯤ ꯍꯥꯟꯅꯥ, ꯂꯥꯏꯕꯥꯛ ꯑꯃꯁꯨꯡ ꯌꯦꯔꯨꯁꯂꯦꯝ ꯑꯁꯤ ꯁꯝꯍꯠꯄꯒꯤ ꯊꯕꯛ ꯃꯌꯥꯝꯁꯦ ꯃꯄꯨꯡ ꯐꯥꯔꯛꯈꯤ꯫ ꯃꯁꯤꯒꯤ ꯃꯥꯅꯨꯡ ꯆꯥꯟꯅꯥ, ꯑꯍꯨꯝꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯗꯨ ꯂꯥꯛꯄꯒꯤ ꯃꯃꯥꯡꯗꯥ ꯂꯩꯕꯥ ꯄꯨꯋꯥꯔꯤꯗꯥ, ꯃꯤꯂ꯭ꯂꯔꯥꯏꯠ ꯂꯥꯏꯕꯥꯛꯒꯤ ꯌꯨꯝꯐꯝ ꯑꯣꯏꯕ ꯑꯁꯤꯁꯤ ꯃꯄꯨꯡ ꯇꯥꯔꯛꯈꯤ꯫

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

1798 йылда, б. э. т. 723 йылда төньяҡтағы ун ҡәбиләнең таралыуы менән башланған ике мең биш йөҙ егерме йыллыҡ пәйғәмбәрлек үтәлде. Был пәйғәмбәрлек мең ике йөҙ алтмыш йыллыҡ ике осорҙо айырып күрһәтә: тәүгеһе — мәжүси Римдың һүҙмә-һүҙ ғибәҙәтхананы һәм һүҙмә-һүҙ Иерусалимды тапауын, ә унан һуң икенсе мең ике йөҙ алтмыш йыл — папалыҡ Римының рухи ҡаланы һәм ғибәҙәтхананы тапауын. Пәйғәмбәрлек төньяҡ батшалыҡтың емерелеүе һәм батшалыҡ халҡының таралыуы менән башланды. Был пәйғәмбәрлектең уртаһында, 538 йылда, Изге Яҙма пәйғәмбәрлегенең дүртенсе батшалығы булған мәжүси Римдың Алла халҡын тапауына һуң ҡуйыла һәм Алланың сиркәүе Ҡараңғы быуаттар сүллегенә таратыла. Был ваҡыт пәйғәмбәрлегенең 1798 йылдағы аҙағы Изге Яҙма пәйғәмбәрлегенең бишенсе батшалығының аҙағын билдәләй. Төньяҡтағы ун ҡәбиләнең таралыуы, шулай уҡ сүллеккә ҡасҡан мәсихсе сиркәүҙең таралыуы, протестантизм мөгөҙөнә әйләнергә тәғәйенләнгәндәрҙең йыйылыуын кәүҙәләндерә. Ваҡыт билдәләре йыш ҡына ҡапма-ҡаршылар аша күрһәтелә, һәм таралыу йыйылыуҙы кәүҙәләндерә ала, нәҡ Илияның Сумдырыусы Яхъяны кәүҙәләндереүе кеүек. Шул уҡ пәйғәмбәрлек ҡаршы тороуында Илия үлмәй, ә Сумдырыусы Яхъя үлә.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

677 BC၌ တောင်ပိုင်းအနွယ် ယုဒသည် (ကျမ်းစာများ၌ ဘုန်းတော်ကြီးမြတ်သောပြည်ဟုလည်း ဖော်ပြထားသော) နှစ်နှစ်ထောင်ငါးရာနှစ်ဆယ်ကြာ ပျံ့နှံ့ခွဲခြားခံခဲ့ရပြီး၊ 1844 ခုနှစ် အောက်တိုဘာ 22 ရက်နေ့တွင် အဆုံးသတ်ခဲ့သည်။ ထိုပရောဖက်ပြုချက်သည် ဘုရားသခင်၏လူမျိုးတော်တို့အား နင်းချေဖျက်ဆီးခြင်းကို ဖော်ထုတ်ညွှန်ပြထားခြင်းဖြစ်ပြီး၊ ဒါနိယေလ 8:13, 14 တွင် ဒါနိယေလက ထိုသူတို့ကို “host” ဟု သတ်မှတ်ဖော်ပြထားသည်။

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Шундуй чагда мен бир арыгның чугаалаанын дыңнадым, ынчангаш о ол чугаалаан билиг арыгга өске арыг: «Күннүг өргүүнүң, хоорайды боштадар буруянныӊ үзүглели қачанға чедер? Ыдыктыг черни дээш, чер чонну дээш дэвсиглеттирип, аныякка таптаттырар?» — деп айытты. Ол мага: «Ийи мынга үч чүз хонукқа чедир; андан соң ыдыктыг чер арыттырылыр», — деди. Даниил 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

दूहजार तीन सय वर्षको भविष्यवाणी, जुन ई.पू. ६७७ मा सुरु भएको दूई हजार पाँच सय बीस वर्षको भविष्यवाणीसँगै एउटै समयमा समाप्त भयो, दानियेल ८:१३, १४ मा पहिचान गरिएको पवित्रस्थानको कुल्चाइलाई जनाइरहेको थियो। ई.पू. ६७७ मा यहूदाको छरपस्ट पारिने भविष्यवाणी नबूकदनेसरका तीन आक्रमणहरूद्वारा अघि बढाइएको थियो, र त्यो भविष्यवाणी अक्टोबर २२, १८४४ मा तेस्रो सन्देशको आगमनसँगै समाप्त भयो।

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

1798 और 1844 में क्रमशः समाप्त होने वाली दो 2520-वर्षीय भविष्यवाणियाँ मिलेराइट मन्दिर की नींव के निर्माण के छियालिस वर्षों की पहचान कराती हैं। मूसा मन्दिर के निर्माण के विषय में निर्देश प्राप्त करने में छियालिस दिन तक रहा; मसीह के समय में हेरोदेस द्वारा मन्दिर के पुनरुद्धार में छियालिस वर्ष लगे, जो मसीह के बपतिस्मा के वर्ष में समाप्त हुए। बपतिस्मा से वह जंगल में चालीस दिनों के लिए गया, और जब वह लौटा, तब उसने पहली बार मन्दिर को शुद्ध किया, और कुतर्क करनेवाले यहूदियों ने जानना चाहा कि वह ऐसी बात किस अधिकार से करता है।

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

يهۇدىيلەرنىڭ پاسخا بايرىمى يېقىنلاشقانىدى، ئەيسا يېرۇسالېمگە چىقتى؛ ئىبادەتخانىدا كالا، قوي ۋە كەپتەر ساتقىچىلارنى، شۇنداقلا پۇل ئالماشتۇرغۇچىلارنىڭ ئولتۇرغانلىقىنى كۆردى. ئۇ كىچىك ئارغامچىلاردىن بىر قامچا ياساپ، ئۇلارنىڭ ھەممىسىنى، قويلىرىنى ۋە كالىلىرىنىمۇ قوشۇپ، ئىبادەتخانىدىن ھەيدەپ چىقاردى؛ پۇل ئالماشتۇرغۇچىلارنىڭ پۇللىرىنى چاچىۋېتىپ، ئۈستەللىرىنى ئۆرۈۋەتتى. كەپتەر ساتقۇچىلارغا: «بۇ نەرسىلەرنى بۇ يەردىن ئېلىپ كېتىڭلار؛ ئاتامنىڭ ئۆيىنى سودا-سېتىق ئۆيى قىلماڭلار» دېدى. شۇ چاغدا ئۇنىڭ شاگىرتلىرى: «سېنىڭ ئۆيۈڭگە بولغان غەيرىتىم مېنى يەپ تۈگەتتى» دەپ يېزىلغانلىقىنى ئەسلىدى. شۇنىڭ بىلەن يېھۇدىيلەر ئۇنىڭغا جاۋاب بېرىپ: «سەن بۇ ئىشلارنى قىلىۋاتقان بولساڭ، بىزگە قانداق بىر بەلگە كۆرسىتىسەن؟» دېدى. ئەيسا ئۇلارغا جاۋاب بېرىپ: «بۇ ئىبادەتخانىنى يىقىڭلار، مەن ئۇنى ئۈچ كۈندە قايتا تۇرغۇزىمەن» دېدى. شۇنىڭ بىلەن يېھۇدىيلەر: «بۇ ئىبادەتخانا قىرىق ئالتە يىلدا سېلىندى، سەن ئۇنى ئۈچ كۈندە تۇرغۇزامسەن؟» دېدى. لېكىن ئۇ ئۆز تېنىنىڭ ئىبادەتخانىسى توغرىسىدا سۆزلىگەن ئىدى. شۇڭا، ئۇ ئۆلۈكلەر ئارىسىدىن تىرىلگەندىن كېيىن، شاگىرتلىرى ئۇنىڭ بۇنى ئېيتقانلىقىنى ئەسلىدى؛ ۋە ئۇلار مۇقەددەس يازمىغا ۋە ئەيسا ئېيتقان سۆزگە ئىشەندى. يۇھاننا 2:13–22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

मिलरवादी मन्दिर १७९८ देखि, पहिलो दुई हजार पाँच सय बीस वर्षको भविष्यवाणीको समाप्तिमा, छयालिस वर्षमा खडा गरियो, र दोस्रो दुई हजार पाँच सय बीस वर्षको भविष्यवाणीको परिपूर्तिमा १८४४ मा, छयालिस वर्षपछि, समाप्त भयो। ती छयालिस वर्षहरू पहिलो स्वर्गदूतको आगमनसँग आरम्भ भए र तेस्रो स्वर्गदूतको आगमनसँग समाप्त भए, किनकि ख्रीष्टले भन्नुभयो कि उहाँको मन्दिर तीन दिनमा उठाइनेछ। यदि तपाईं यी तथ्यहरू देख्न इच्छुक हुनुहुन्न भने, यो तिनै समस्याहरूका कारण हो जुन अनिच्छुक र अपरिवर्तित हृदयमा हुन सक्ने समस्याहरूभन्दा पनि परका दुई मुख्य समस्याहरू हुन्। पहिलो समस्या यो हो कि इतिहास दोहोरिन्छ भन्ने दृष्टिकोणबाट भविष्यसूचक वचनतर्फ आउन तपाईं इच्छुक हुनुहुन्न। तपाईं ऐतिहासिकतावादी हुनुहुन्न। अर्को समस्या भनेको परमेश्वरको वचनभित्र अभिलेखित प्रतीकात्मक शब्दहरूलाई परमेश्वरकै वचनद्वारा लागू गर्न असमर्थता हो। यी सबै भविष्यवाणीहरूको आरम्भले अन्त्यलाई चिन्हित गर्दछ, र तिनले सधैं केवल दोहोरिने इतिहासहरू मात्रभन्दा धेरै बढी कुराहरूलाई पनि चिन्हित गर्छन्।

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

La Biblia dice que somos templo del Espíritu Santo, y el templo del cuerpo está compuesto de cuarenta y seis cromosomas. Los científicos que estudian esos cuarenta y seis cromosomas nos informan que los veintitrés cromosomas masculinos y los veintitrés cromosomas femeninos están envueltos alrededor de una proteína que tiene forma de cruz.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

Դանիէլի տասներկուերորդ գլխում կան երեք իրար կապված ժամանակային մարգարէութիւններ։ Առաջինը վերաբերում է սուրբ ժողովրդի զօրութեան ցրմանը, որը ներկայացնում է Ղեւտական քսանվեցերորդ գլխի «եօթն անգամները»։ Սուրբ ժողովրդի զօրութեան այն ցրումը, որ նրանց միջոցով կատարուեց, երկու հազար հինգ հարիւր քսան տարի էր, սակայն Դանիէլի տասներկուերորդ գլխում յիշատակւում է այդ ժամանակաշրջանի միայն վերջին կէսը։ Այն ներկայացնում է Դանիէլին՝ որպէս չհասկացող, թէ ինչ էր նշանակուած այդ հռչակմամբ։

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

Ус, мөрний усан дээр зогсож байсан маалинган хувцаст хүнийг би сонсов. Тэрээр баруун гараа болон зүүн гараа тэнгэр өөд өргөн, үүрд амьд Оршигчийг тангараглан, энэ нь нэгэн цаг, хоёр цаг, хагас цагийн турш үргэлжилнэ; мөн ариун ардын хүчийг бутарган тараах ажлыг гүйцээх үед энэ бүх зүйл төгсөнө гэж айлдав. Би сонссон боловч ойлгосонгүй. Тэгээд би, “Эзэнтэн минь, эдгээр зүйлсийн төгсгөл нь юу байх вэ?” гэж асуулаа. Даниел 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

دانیال دوازدھ اُس پیغام کی توضیح کرتا ہے جو وقتِ آخر میں مُہر سے کھولا گیا، اور وہ 1798 تھا۔ اس عبارت میں دانیال ولیم ملر کی نمائندگی کرتا ہے، جو اُس تاریخ میں عقلمندوں کی بنیادی علامت ہے۔ ملر کو پہلے احبار چھبیس کی پچیس سو بیس سالہ نبوت کی طرف راہنمائی دی گئی، اور آیات سات اور آٹھ میں وہ اُن عقلمندوں کی نمائندگی کرتا ہے جنہیں اس سچائی کو ہم آہنگ کرنا ہے کہ پچیس سو بیس سالہ پراگندگی یقیناً خدا کی طرف سے اُس کی قوم کی پراگندگی کے طور پر متعین کی گئی ہے۔

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

Agar sizlar shunga qaramay hali ham Menga quloq solmasangiz, unda gunohlaringiz uchun sizlarni yetti hissa ko‘proq jazolayman. Qudratingizning mag‘rurligini sindiraman; osmoningizni temirdek, yeringizni esa jezdek qilaman. Levilar 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

Tachjilalis “pochtli” ye huei Israel quema quicahuiliquej quicahuasquej Dios quemej in inTlahtoani huan quixpehpenquej se tlacatl tlahtoani. In pochtli, yej quichihua ma huetzis (Proverbios 16:18), catca ineleh in quinequiyayaj mochihuasquej quemej nochi in tlanahuatiani tlatlacatecolhuan in quinyahualohuayayaj. In quicuililis achto in tlalnahuacayotl norteño huan satepan in tlalnahuacayotl sureño catca in xixitiniquiliztli ipan in chicahualiztli (tlahtoani) ipan xihuitl 723 AC huan 677 AC, cececni.

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Miller wakil orang bijaksana yang memahami pertambahan pengetahuan yang telah dimeteraikan terbuka dalam ayat-ayat sebelumnya dari Daniel dua belas, dan dalam ayat tujuh dan delapan ia digambarkan sebagai tidak memahami hubungan antara seribu dua ratus enam puluh tahun dengan dua ribu lima ratus dua puluh tahun penyerakan umat Allah. Daniel mewakili umat Allah pada akhir Adventisme, sebagaimana juga Miller pada permulaan Adventisme. Pada akhir Adventisme, dilema yang sama pun ada, karena ketika Adventisme mengesampingkan pemahaman Miller tentang “tujuh masa,” mereka terpaksa hanya mengidentifikasi seribu dua ratus enam puluh tahun itu sebagai Masa Kegelapan. Orang-orang bijaksana pada akhir zaman menghadapi persoalan serupa yang perlu diselesaikan sebagaimana digambarkan oleh Daniel dan Miller. Mengapakah istilah dalam Imamat dua puluh enam digunakan untuk menggambarkan tiga setengah masa dan bukan tujuh masa?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end 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.

Миллер эчқачон бу мушкулотни тўла-тўкис мувофиқлаштира олмади, аммо 1856 йилда «янги пайғамбарлик нури»нинг сўнггиси ҳеч қачон якунланмаган олтита мақола туркумида тақдим этилди; унда етти замон Худонинг жисмоний Исроилини поймол қилаётган бутпараст Римнинг уч ярим йилини, сўнгра эса руҳий Исроилни поймол қилаётган папалик Римнинг уч ярим йилини ифодалайди, деб белгиланган эди. Етти йил ўтгач, Адвентизм етти замонга оид бутун нурни очиқдан-очиқ рад этди ва шу билан охирзамон пайтидаги донолар учун бу мушкулотни 1989 йилга тайёрлади; ўша пайтда, Дониёрнинг ўн биринчи боби, қирқинчи оятида баён этилганидек, собиқ Совет Иттифоқини ифодаловчи мамлакатлар папалик ва Қўшма Штатлар томонидан супуриб ташланди.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

ಮಿಲ್ಲರ್‌ಗೆ ನೀಡಲ್ಪಟ್ಟ ಮೊದಲ ಬೆಳಕನ್ನು 1863ರಲ್ಲಿ ತಿರಸ್ಕರಿಸಲಾಯಿತು; ಮತ್ತು ಆ ವಿಷಯದ ಕುರಿತ ಅಂತಿಮ ಬೆಳಕನ್ನು ಹೈರಂ ಎಡ್ಸನ್ ಆ ಆರು ಲೇಖನಗಳಲ್ಲಿ ನೀಡಿದರು. ಆ ಲೇಖನಗಳನ್ನು ಸ್ಥಗಿತಗೊಳಿಸಲಾಯಿತು, ಮತ್ತು ಏಳು ವರ್ಷಗಳ (times) ನಂತರ ಆಧುನಿಕ ಇಸ್ರಾಯೇಲಿನ ಶಕ್ತಿಯನ್ನು ಬದಿಗಿರಿಸಲಾಯಿತು, ಕೆಲವು ವರ್ಷಗಳ ಹಿಂದೆಯೇ ಬಾಬೆಲಿನ ಪುತ್ರಿಯರೆಂದು ಸರಿಯಾಗಿ ಗುರುತಿಸಲ್ಪಟ್ಟಿದ್ದ ಮೂರ್ತಿಪೂಜಕ ಸಭೆಗಳನ್ನು ಅನುಕರಿಸುವುದಕ್ಕಾಗಿ. ಲೇವ್ಯಕಾಂಡ ಇಪ್ಪತ್ತಾರು ಅಧ್ಯಾಯದಲ್ಲಿರುವ ಏಳು ಬಾರಿ ಎಂಬುದು ಪ್ರವಾದನಾತ್ಮಕ ಉಪದೇಶವಾಗಿ ಅಡ್ಡಿಬಂಡೆಯಾಯಿತು; ಮತ್ತು ಪ್ರಾಚೀನ ಇಸ್ರಾಯೇಲಿನ ಅಹಂಕಾರವು, ತಮಗೆ ರಾಜನಾಗಿ ಸೌಲನು ಆಳಬೇಕೆಂದು ಅವರು ಬಯಸಿದದ್ದರಿಂದ ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟಂತೆ, ಮತ್ತೊಮ್ಮೆ ಮರುಕಳಿಸಲಾಯಿತು. ಯೇಸು ಅಂತ್ಯವನ್ನು ಆರಂಭದೊಂದಿಗೆ ಪ್ರತಿನಿಧಿಸುತ್ತಾನೆ.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Daniel liburuxk 1290 urtiuk profesiataya, eta harekin batera 1335 urtiuk profesiataya ere, identifikatzen du; biyak 508an hasten die, “eguneroko”-ren kentzetik. “Eguneroko”-ren kentziak 538an aita santuaren boteriaren igoerari erromatar paganuen erresistentziaren kentzia adierazten du. 538an aita santuaren boteria lurriaren tronuan ezarri aurretik, 30 urtiko trantsizio-aldi bat izan zen; eta gero, gainerako 1260 urtiyak 1798an amaitzen die. Erresuma batetik bestera igarotzeko 30 urtiko trantsizio horrek, 1798an Bibliako profeziako seigarren erresuma lurriaren tronuan ezarri arteraino daramaten aita santuaren agintaldiaren azken urtiyak identifikatzen ditu. 1290 urtiko profeziaren hasierak Bibliako profeziako erresuma batetik Bibliako profeziako hurrengo erresumara igarotzea identifikatzen du, eta hala bera profezia horren amaierak ere.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

Ti prophesia a las tres mil trescientos y treinta y cinco añus, qhì comensó cuandó se quitó “la continua” en 508, se cumple en 1843.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

Na sɩa la, ne tɛrɛ yɔr̄a sɩɩra la ka tɩ na lɔgɔ, ka yel nɔŋɔrɔ la, yel bɛɛrɛ la ka yɔr̄a tɔɔsɔ la, bɛ na wa nɛ yinni, kɔbiri ayi, piisiwa aweeza ne piiga. Abarika ka e kɛlɛ ka tɛnɛ, ka wa yinni, kɔbiri ayi, piisiwa aatɔŋa ne piiga anu. Daniel 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

ជំនាន់ទំនាយរយៈពេលមួយពាន់បីរយសាមសិបប្រាំឆ្នាំ បានបញ្ចប់នៅឆ្នាំ 1843 ហើយដានីយ៉ែលមានប្រសាសន៍ថា អស់អ្នកដែល «រង់ចាំ» នៅពេលដែលទំនាយនោះនឹងបានសម្រេច នឹងទទួលព្រះពរ។ បងស្រី White បាននិយាយដូច្នេះ។

“Blessed are the eyes which saw the things that were seen in 1843 and 1844.

«Անօրհնեալ չեն այն աչքերը, որոնք տեսան այն բաները, որ տեսնուեցան 1843 եւ 1844 թուականներուն։»

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Ekhando lyatuminwe. Kwaye akufanele kubekho kulibazisa ekuliphindeni elo khando, kuba imiqondiso yamaxesha iyazaliseka; umsebenzi wokugqibela umele wenziwe. Umsebenzi omkhulu uya kwenziwa ngexesha elifutshane. Kungekudala kuya kunikelwa umyalezo ngokumiselwa kukaThixo oya kukhula ube sisikhalo esikhulu. Ngelo xesha uDaniyeli uya kuma esabelweni sakhe, ukuze anikele ubungqina bakhe.” Manuscript Releases, volume 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Uqiru, ukutandikwa kwa buhanuzi bw’imyaka igihumbi na magana atatu na mirongo itatu n’itanu kugaragaza ihinduka riva ku idini ry’ubupagani rijya ku idini ry’ubupapa, bityo kukerekana ihinduka riva ku Baporotesitanti rikajya ku Baporotesitanti ba Millerite.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Ադվենտիզմի հիմնարար ճշմարտությունները մերժող այն ադվենտիստները մերժում են նաև բոլոր այն ժամանակային մարգարեությունները, որոնք ներկայացրել էին միլլերիտները, ներառյալ անգամ Դանիել 8:14-ի երկու հազար երեք հարյուր տարիները։ Նրանք կարող են միանգամայն ժխտել այս փաստը, սակայն տրամաբանորեն կարելի է ցույց տալ, որ այս փաստը ճշմարիտ է. բայց այժմ իմ միտքը այլ է, ուստի այս մասին առայժմ կլռեմ, մինչ փորձում ենք այս հոդվածը մոտեցնել իր ավարտին։

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Judah-na "askarrat qanee" 677 BC giiddi bittinnaaye Daniel 8:13, 14 giddon de7iya “host”-a yedhdhizayssaa mala gessissiya; qassi ha godozayssi zemanay “askara qanee,” United States, eqqishshaakko mala zaarissiya. Ha qassi ayanatettaa giddon de7iya laythi lama sha7u heezzaxeetama 457 BC-n doomettidi, “sanctuary”-a yedhdhizayssaa mala bessiya.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

مُکِکایامُکَقَ اَخَشِ اَی یَرَن، وَ مُکِکایامُکَقَ اَخَشِ سَمَکان یَرَن اَم یَرَن اَخَشِ هِنّاکِ یَوا، «عُکُّو اَتُو رُؤیایِ قُربانِیِ دائِمی وَ عِصیانِ ویران‌ساز، کِ هَم مَقدَس وَ هَم لَشکَر بِپایمال شُدن سِپُرده شَوَند، پایداری خَواهَد کَرد؟» وَ او مَرا گُو، «تا دو هزار وَ سِه صَد روز؛ آنگاه مَقدَس تطهیر خَواهَد شُد.» دانیال ۸:۱۳، ۱۴.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

677 BC asin 457 BC keti leh temsüa Kibuba mi nüngdaktsü aser Kibuba temple/ki (sanctuary) nüngdaktsü ya meyong teburtem tsüngda sempet ya dang ajungba dates lir. Kibuba-i host aser sanctuary anüngdaktsü meyong October 22, 1844 nü tenüngba nung loksaba mapang ka nung tangar-tangar peisaba. 677 BC aser 457 BC tsüngda anogo/yer 220 ya Kibuba-i temsüa light akümtsüba maong waymark ka amenba mapang ka asüba sülen sempet ka asü. October 22, 1844 nü third angel temsüa light ariba, sanctuary light tenzükba nung adokba, aser light proclaim asütsü atema host ka anguba.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

Sa linya sa tagna nga nagaila sa tulo-ka-pilo nga pakiggubat diin si Satanas ug si Cristo nagpakigbisog, nahimo ang King James Bible sa 1611. Tukma paglabay sa duha ka gatus ug kaluhaan ka tuig, sa 1831, si William Miller nagmantala sa iyang mensahe sa unang higayon:

“For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

«Nnafem mfirihyia akron mu no, na William Miller agye adi sɛ ɛsɛ sɛ ɔde ne nkrasɛm no ma asafo ahorow no; nanso ɔtwɛn, wɔ anidaso mu sɛ obi a wɔagye no atom sɛ ɔwɔ tumi bɛpae mu aka anigyesɛm no fa Agyenkwa a ɔrebɛba ntɛm ho. Wɔ saa twɛn yi mu no, ɔde ne ho sii nkrasɛm no nokware so ara; na edin wɔ hɔ sɛ wɔte ase, nanso na wɔrewuwu ntɛmntɛm. Afe 1831 mu no, Miller maa ne ɔkasa a edi kan faa nkɔmhyɛ ahorow no ho.» Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

Tupã oñangareko vaʼekue umi ñeʼẽmarandu ypykue marangatu ha hekopete hag̃ua ojejapo hag̃ua la Biblia. Upéi Haʼe omoheñói I-Biblia ary 1611-pe. Upéi omopuʼã peteĩ mensahéro omoĩporã hag̃uáicha umi mbojoja oĩva, ojuhupyre ha oñemopyendáva la Bíbliape, ojapo hag̃ua pe marandu ángel peteĩha rehegua. Ary 1831-pe, Miller marandu oñemoañete ha oñemohendapyre, ojoguaháicha pe marandu Cristo rembiasakuepe oñemohendapyre Juan el Bautista rupive, ha péicha avei pe marandu oñemohendapyre opaite movimiento reformatorio-pe. Pe marandu Miller rehegua, pe marandu ángel peteĩha rehegua omombeʼúva pe juicio ñepyrũ, oñemopyenda hag̃ua directamente pe jeporu rupive pe ára profético mokõi sua ha mokõi pa ary rehegua. Upéva vaʼekue pe marandu ñeñangarekorãva pe mburuvicha guasu poteĩha la profecía bíblica-pe—Estados Unidos.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

1996-тә «Future for America» хизмитиниң иши башланди, вә 1989-жили мöhürи ечилған үчинчи пәриштиниң хәвири — папилиқниң өлүмлүк ярисиниң сақийиши вә йеқинда йәкшәнбә қануниниң келидиғанлиғини тонутқан хәвир — «Ахирқи заман» дегән намдики журналда нәшр қилинди. Адвентизмниң ахиридики хәвәр худди униң бешидики хәвәр рәсмий шәкилгә кәлтүрүлгәндәк рәсмийләштүрүлди. Башлиништа бу хәвәр вақитқа есилған болуп, Худаниң Сөзи ичигә сиңдүрүлгән һәқиқәтләрниң йәниму илгириләп ечилғинини ипадилигән еди. 1996-жили, Америка Қошма Штатлириниң 1776-жилдики туғулушидин икки йүз жигирмә йил өткәндә, Адвентизмниң ахиридики хәвәр рәсмий шәкилгә кәлтүрүлүп, үч пәриштиниң хәвәрлириниң йәниму илгириләп ечилғинини ипадилиди.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Ay qablaşdırmasında Müqəddəs Kitab peyğəmbərliyinin altıncı padşahlığının tarixində Respublika buynuzunun və Protestant buynuzunun paralel tarixini araşdırarkən, Protestant buynuzunun kim olduğu və kim olmadığı mütləq düzgün başa düşülməlidir.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Estudia para presentarte aprobado ante Dios, como obrero que no tiene de qué avergonzarse, que traza rectamente la palabra de verdad. Mas evita las palabrerías profanas y vanas, porque conducirán a más impiedad. 2 Timoteo 2:15, 16.