“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.
«Paba tayata yachananchik imataq cristianismo kasqanta, imataq cheqaq kaqta, imataq chaskisqanchik fe kasqanta, imataq Bibliaq kamachikuyninkuna kasqanta — aswan hanaq kamachiqmanta qusqanchik kamachikuyninkuna.» The 1888 Materials, 403.
For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.
बरिसौँदेखि Future for America ले यो चिनारी गर्दै आएको छ कि प्रकाशको पुस्तकका सातवटा मण्डलीहरूले केवल प्रेरितहरूको समयदेखि संसारको अन्त्यसम्मको आधुनिक इस्राएलको इतिहासलाई मात्र प्रतिनिधित्व गर्दैनन्, तर ती सातवटा मण्डलीहरूले मोशाको समयदेखि स्तिफनसलाई ढुङ्गाले हानेर मारिएको समयसम्मको प्राचीन इस्राएललाई पनि प्रतिनिधित्व गर्छन्। एडभेन्टवादका अग्रगामीहरूले यस सत्यलाई शिक्षा दिएनन्, तर उनीहरूले यस सत्यलाई स्थापित गर्ने सिद्धान्तहरूलाई बुझे र प्रयोग गरे। येशूले आरम्भबाटै अन्त्यलाई चिनाउनुहुन्छ, र प्राचीन इस्राएलले आधुनिक इस्राएलको प्रतिनिधित्व गर्दछ। त्यसैले, आधुनिक इस्राएलका भविष्यसूचक विशेषताहरूको भाग भएको कुनै पनि सत्य प्राचीन इस्राएलमा पनि विद्यमान थियो।
Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.
Ta Millerite a naibhigeacha, ba í an tuiscint thraidisiúnta Chríostaí ar na seacht n-eaglaisí ná gur léirigh siad na heaglaisí iarbhír san Áise Bheag in aimsir Eoin. Thuig an dearcadh traidisiúnta freisin gur féidir an chomhairle do na heaglaisí aonair a thuiscint mar chomhairle shonrach d’eaglaisí éagsúla ar fud stair na Críostaíochta, agus freisin go mbaineann an chomhairle agus na rabhaidh chéanna sin le Críostaithe aonair. Thuig siad mar an gcéanna go seasann na seacht n-eaglaisí do sheacht dtréimhse de stair na heaglaise ó aimsir na ndeisceabal go deireadh an domhain. Bhí na peirspictíochtaí sin ann roimh stair na Milleriteach. Bhí agus tá na ceithre aithint sin ar na seacht n-eaglaisí, arb iad atá sa dearcadh traidisiúnta a bhí ann roimh William Miller, bunaithe ar léirmhíniú “stairiúil” an Bhíobla. Ba í an mhodheolaíocht sin ar threoraigh aingil Dé William Miller chun glacadh léi.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“ئاسیا کی سات کلیسائیں مسیح کی کلیسیا کی تاریخ ہیں، اُس کی سات ہیئتوں میں، اُس کی تمام پیچ و خم میں، اُس کی تمام خوش حالی اور تنگی میں، رسولوں کے ایام سے لے کر دنیا کے اختتام تک۔ سات مہریں زمین کی قوتوں اور بادشاہوں کے کلیسیا کے بارے میں معاملات کی تاریخ ہیں، اور اُسی مدت کے دوران خدا کی اپنے لوگوں پر حفاظت کی بھی۔ سات نرسنگے سات خاص اور سخت عدالتوں کی تاریخ ہیں جو زمین، یا رومی سلطنت، پر بھیجی گئیں۔ اور سات پیالے وہ سات آخری آفتیں ہیں جو پاپائی روم پر نازل کی گئیں۔ اِن کے ساتھ بہت سے دوسرے واقعات بھی ملے ہوئے ہیں، جو خراجی ندیوں کی مانند بُنے گئے ہیں، اور نبوت کے عظیم دریا کو بھر دیتے ہیں، یہاں تک کہ یہ سب کچھ آخرکار ابدیت کے سمندر میں جا ملتا ہے۔”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
«Anaa, John khuchha qillqaska profeciap wakichasqanmanta yuyayniymi Revelación libropi. Kay librota entiendeyta munaj runaqa, Diospa siminpa wakin rakikuna-manta allinta, tukuy sunquwan yachayniyoq kanan tiyan. Kay profeciapi apasqa rikch’akuykuna, metáforakuna ima, llapallanpis kikinpiqa mana sut’inchasqachu, aswanqa wakin profetakunapi mask’asqa kanan tiyan, Escrituraq wakin pasajesninkunapim sut’inchasqa kanan. Chayrayku sut’imi, Diosqa tukuyta yachakuyta munasqan, mayqin partetapas sut’i yachaywan entiendenapaq.» William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.
Beyeṭe Whyite tesmamech ena teqebalech beMiller yeteyazeun “historicist” ayt, neger gin Miller ayyimelketaw yeneberawun meṣḥafe Rā’ey yetebalewin yeqelal aqal beṭelq yiqenetaw yelaketch, mkinyatūm Miller meqdesun beminet endehone ayawqewm neber. Meqdesun midr endehone new yāseredaw neber. Beyeṭe Whyite, Iyesus bemeṣḥafe Rā’ey yetewesenu tinbiyochn siqerib, Kristos yihn yemiyadergew bekebri semayawi Liqe Kahinatnet sira gar tewāḍḍo endehone āwqalech.
When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.
যখন যোহন ফিরে তাকিয়ে খ্রীষ্টকে দেখেন, তখন তিনি যাজকীয় বস্ত্র পরিহিত অবস্থায় প্রদীপদানগুলির মধ্যে বিচরণ করছেন, এবং প্রদীপদানগুলি পবিত্র স্থানে অবস্থিত; অতএব এটি তাঁর স্বর্গারোহণের পরবর্তী ইতিহাসের মধ্যে পড়ে, কিন্তু 1844 সালে তিনি মহাপবিত্র স্থানে প্রবেশ করার পূর্বে। মিলার এই বাস্তবতার তাৎপর্য বুঝতে পারেননি। টিন্ডেল, লুথার, কিংবা জন উইকলিফ, অথবা প্রারম্ভিক সংস্কারকদের কেউই তা বুঝতে পারতেন না। সত্য ক্রমোন্নতিশীল; তা আরও উজ্জ্বল, এবং আরও উজ্জ্বলতর হয়ে পূর্ণ দিবস পর্যন্ত জ্বলতে থাকে।
“The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.
«Ռոբինսոնի և Ռոջեր Ուիլյամսի կողմից այնքան վեհորեն պաշտպանված այն մեծ սկզբունքը, թե ճշմարտությունը առաջադիմական է, և թե քրիստոնյաները պետք է պատրաստ լինեն ընդունելու ամբողջ այն լույսը, որ կարող է շողալ Աստծո սուրբ խոսքից, կորավ նրանց ժառանգների տեսադաշտից։ Ամերիկայի բողոքական եկեղեցիները,—և նաև Եվրոպայի եկեղեցիները,—որոնք այնքան մեծապես արտոնված էին Բարեփոխման օրհնությունները ստանալով, չշարունակեցին առաջ ընթանալ բարեփոխման ճանապարհով։ Թեև ժամանակ առ ժամանակ ելան մի քանի հավատարիմ մարդիկ՝ հռչակելու նոր ճշմարտություն և մերկացնելու վաղուց փայփայված մոլորությունը, մեծամասնությունը, ինչպես հրեաները Քրիստոսի օրերում կամ պապականները Լյութերի ժամանակ, բավարարված էին հավատալու այնպես, ինչպես հավատացել էին իրենց հայրերը, և ապրելու այնպես, ինչպես նրանք էին ապրել։ Ուստի կրոնը կրկին այլասերվեց ձևապաշտության, և սխալներն ու սնահավատությունները, որոնք մի կողմ կդրվեին, եթե եկեղեցին շարունակեր քայլել Աստծո խոսքի լույսի մեջ, պահպանվեցին և փայփայվեցին։ Այսպիսով Բարեփոխմամբ ներշնչված ոգին աստիճանաբար մարեց, մինչև որ բողոքական եկեղեցիներում գրեթե նույնքան մեծ կարիք առաջացավ բարեփոխման, որքան Հռոմեական եկեղեցում՝ Լյութերի ժամանակ։ Նույն աշխարհասիրությունն ու հոգևոր թմրությունն էր, մարդկանց կարծիքների հանդեպ նմանատիպ ակնածանքը, և մարդկային տեսությունների փոխարինումը Աստծո խոսքի ուսմունքների փոխարեն»։ Մեծ պայքար, 297։
If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.
Agar haqiqatning tarix davomida bosqichma-bosqich rivojlanib borishi tan olinmasa, unda ushbu so‘nggi avloddagi har qanday yangi nurning ahamiyatini anglab yetish, ehtimol, mutlaqo imkonsiz bo‘lib qolishi mumkin. Biror kishi “haqiqat”ning taraqqiy etuvchi tabiatini anglashdan to‘xtashi bilanoq, u avtomatik ravishda an’analar, urf-odatlar va qulagan insoniy rahbarlikka tayanishni boshlaydi.
The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.
Miller kullançqana metodologiya, apostollar bilen başlanğan kitabi ḥaqqaniyettıñ rivojlanıwı boyınsha guwalıq beretuğın, bükil payğambarlıq sızığı arqalı ötetuğın bir belgidir. Biraq Miller arqalı körsetilgen bul belgide, soñında oğan muwapiq bir qarsılıqtı talap etetuğın bir baslanıw tabamız. Köpler eşqaşan bul haqıyqatlardı tüsinbeydi, biraq Şaytan üşin bulay emes.
Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.
Сатан се е противопоставял на истината и на нейното развитие още от своето въстание на небето. Когато в хода на историята се стигна до момента, в който реформаторите започнаха ясно да разбират как да изучават Библията, Сатан направи онова, което винаги прави, и въведе фалшификати. Историческите свидетелства за неговото дело на подправяне на истината показват, че йезуити като Рибера и Луис де Алкасар съсредоточиха своята фалшификаторска методология именно срещу книгата Откровение. Покварената методология, наричана „претеризъм“, възникна през втория и третия век с двама основни представители на тази лъжлива методология. Единият беше Евсевий Кесарийски (260–339), а другият — Викторин от Петау (починал около 304 г.). И двете тези ранни исторически личности поддържаха методологията, според която книгата Откровение е била изпълнена по времето на Римската империя чрез такива исторически личности като печално известния император Нерон.
In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.
Yn ystod y bedwaredd ganrif ar bymtheg cyflwynodd John Darby (1800–1882) o’r Deyrnas Unedig fethodoleg satanaidd arall, a fewnosodwyd hefyd i’r nodiadau troed yn y Beibl ceffyl pren Troea a elwir y Scofield Reference Bible, yr ydym eisoes wedi ei adnabod. Mae “Dispensationalism” yn fframwaith diwinyddol sy’n rhannu hanes a rhyngweithiad Duw â dynoliaeth yn gyfnodau neilltuol, neu “ddisgyniadau,” lle y gweinydda Duw Ei gynllun mewn gwahanol ffyrdd. Nodaf hyn ar y pwynt hwn, oherwydd dyma un o’r anwireddau a gyflwynwyd i symudiad Future for America gan leisiau o’r un ardal ag y bu Darby yn lledaenu ei syniadau satanaidd. Roedd syniadau Darby a ymosododd ar Future for America ynghyd ag athroniaeth y mudiad hyn a elwir yn “woke” modern, sy’n hyrwyddo’r un anarchiaeth ag a gynrychiolir gan y Chwyldro Ffrengig a’r un anlladrwydd moesol ag a gynrychiolir gan Sodom a Gomorra.
Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.
Ayseñítia yämezämméräw Adventism teolojiyanotch, Mäts’haf Qiddus qinewochin lemäqoräṭ yämiyäglglu and hulet gäbäta yäMäts’haf Qiddus tirgum sir’at bämädäb bäMäts’haf Qiddusinna bäNəbiyyat Manfas lay lemäsärrätinna lemäkäd yätäqämmutal. Säwotchin andandun yäMäts’haf Qiddus qwanqwa mämhiran, andandunmo yäMäts’haf Qiddus tarik mämhiran bäläw yäyitawqal. Səläzih, yäzarew Adventism teolojiyanotch yäLaodicea Adventism həsab bämäkot’at’ir yäIgzi’abəher Qal bägödäña säw yätarik gəbəñña wəyim bägödäña säw yäqwanqwa gəbəñña yämitərgumu bəmädäb naw. Ennäzih zämänawi yäsəḥət gälätsot, yäzihon säfhochi yämätnäbbəbäw mäl’əkt lämäṭqat bəzu gize yätäqämmut, yäFaränsay ʾAbiyot məls sämʾon bänämmäläkät gize bälläfu astäqaqm yitänäggäralu. Seyṭan hayw naw, wägzéw achir endä-honä yawqal. YäMiller qäwaʾid qäräsha, qutər asra arat, bäyih yämikäṭtaläw aqdam məṭäf yidämmäqal.
“The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.
“ᱟᱞᱮᱭᱟᱜ ᱥᱠᱩᱞ ᱠᱚᱨᱮ ᱡᱟᱦᱟᱱ ᱫᱤᱵᱤᱱᱤᱴᱤ ᱥᱤᱠᱷᱭᱟᱹᱣᱟ ᱥᱮᱫ ᱱᱤᱛᱚᱜ ᱠᱚᱱᱚ ᱥᱮᱠᱴᱟᱨᱤᱭᱟᱱ ᱠᱨᱤᱰ ᱪᱮᱛᱟᱱ ᱨᱮ ᱛᱷᱟᱵᱟᱣᱟᱠᱟᱱᱟ। ᱮᱴᱟᱜ ᱦᱚᱭᱚᱜᱼᱟ ᱢᱤᱫ ᱠᱚᱨᱮ ᱦᱚᱸᱭ ᱢᱮᱱᱛᱮ ᱮᱦᱚᱯ ᱠᱟᱛᱮ ᱱᱚᱶᱟ ᱞᱮᱠᱟᱱ ᱟᱜ ᱥᱟᱶ ᱩᱥᱟᱹᱨ ᱟᱜᱩᱭᱟ, ᱢᱮᱱᱠᱷᱟᱱ ᱱᱚᱶᱟ ᱥᱟᱱᱟᱢ ᱚᱠᱛᱚ ᱨᱮ ᱵᱤᱜᱚᱴᱨᱤ ᱨᱮᱜᱮ ᱪᱟᱵᱟᱭᱚᱜᱼᱟ। ᱢᱤᱫ ᱥᱟᱫᱷᱤᱱ ᱢᱚᱱ ᱡᱟᱦᱟᱱ ᱮᱴᱟᱜᱠᱚ ᱨᱮᱱᱟᱜ ᱫᱨᱤᱥᱴᱤᱠᱚ ᱥᱟᱶ ᱡᱟᱦᱟᱱᱛᱤᱥ ᱢᱟ ᱨᱩᱣᱟᱹᱲ ᱧᱟᱢᱚᱜᱼᱟ। ᱡᱩᱫᱤ ᱤᱧ ᱫᱤᱵᱤᱱᱤᱴᱤ ᱨᱮ ᱡᱩᱣᱟᱹᱱᱠᱚᱣᱟᱜ ᱢᱤᱫ ᱥᱤᱠᱷᱭᱟᱹᱣᱤᱡ ᱛᱟᱦᱮᱱ ᱠᱷᱟᱱ, ᱤᱧ ᱥᱟᱹᱨᱤ ᱨᱮ ᱩᱱᱠᱩᱣᱟᱜ ᱠᱟᱹᱵᱤᱞᱤᱭᱟᱹᱛ ᱟᱨ ᱢᱚᱱ ᱵᱟᱰᱟᱭᱟ। ᱡᱩᱫᱤ ᱱᱚᱶᱟ ᱠᱚ ᱵᱷᱟᱞᱚ ᱛᱟᱦᱮᱱ, ᱤᱧ ᱩᱱᱠᱩᱠᱚ ᱵᱟᱭᱵᱮᱞ ᱟᱨ ᱟᱯᱱᱟᱜ ᱞᱟᱹᱜᱤᱫ ᱟᱯᱮ ᱠᱷᱚᱡ ᱮᱢ ᱥᱮᱫ ᱥᱤᱠᱷᱭᱟᱹᱣᱟ, ᱟᱨ ᱚᱰᱚᱜ ᱡᱟᱜᱟᱛ ᱨᱮ ᱵᱷᱟᱞᱚ ᱠᱟᱹᱢᱤ ᱠᱟᱢᱤ ᱞᱟᱹᱜᱤᱫ ᱥᱟᱫᱷᱤᱱ ᱠᱟᱛᱮ ᱠᱩᱞᱤᱭᱟ। ᱢᱮᱱᱠᱷᱟᱱ ᱡᱩᱫᱤ ᱩᱱᱠᱩᱣᱟᱜ ᱢᱚᱱ ᱵᱟᱹᱱᱩᱜᱼᱟ, ᱤᱧ ᱩᱱᱠᱩᱠᱚ ᱮᱴᱟᱜ ᱢᱤᱫ ᱢᱚᱱ ᱥᱟᱶ ᱪᱷᱟᱯ ᱮᱢᱟ, ᱩᱱᱠᱩᱣᱟᱜ ᱞᱟᱛᱟᱨ ᱨᱮ ‘bigot’ ᱚᱞ ᱚᱪᱚᱭᱟ, ᱟᱨ ᱠᱩᱞᱤᱭᱟ ᱡᱮᱞᱠᱟ ᱫᱟᱥ ᱞᱮᱠᱟ!” William Miller, Miller’s Works, volume 1, 24.
In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.
Յովհաննէս Հայտնիչի ապրելուց անմիջապէս յետոյ եղած ժամանակաշրջանում, եւ Բարեփոխման օրերում, Սատանան գործունէաբար արտադրում էր կեղծ մարգարէական մեթոդաբանութիւն՝ ճշմարիտ աստուածաշնչական վերլուծութիւնը շփոթեցնելու եւ կործանելու համար։ Այն, ինչ երբեմն վրիպում է այս պատմական փաստերի մէջ, այն է, որ այդ բոլոր սատանայական մեթոդաբանութիւնները ուղղակիօրէն նպատակադրուած էին ոչ մի այլ գրքի, քան միայն Հայտնութեան գրքի դէմ։ Այդ էր այս սատանայական շփոթութեան տարածողների իւրաքանչիւրի նիւթը։ Հայտնութեան գիրքը միշտ եղել է Սատանայի թիրախը։ Սատանան գիտի, որ այն գիրքը, որի դէմ ինքը պէտք է պատերազմ մղի, Հայտնութեան գիրքն է։ Երբ մենք ճանաչում ենք այս փաստը, այնժամ կարող ենք ճանաչել նաեւ մի այլ անտեսանելի իրականութիւն, որ մթագնուած է մէկ այլ նշանակալից ճշմարտութեամբ։
The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.
جیسوئیتوں کا جھوٹا منہج اس غرض سے وضع کیا گیا تھا کہ اس واضح فہم کو روکا جائے کہ رومی کلیسیا کا پوپ بائبل کی نبوت کا مخالفِ مسیح ہے۔ ہر ایک پروٹسٹنٹ مصلح نے بالآخر اس حقیقت کو پہچانا اور اس کی نشان دہی کی۔ لہٰذا، جب ماضی میں ریبیرا اور لوئی دی الکازار جیسے اشخاص کی درست تاریخ کو تقریر اور اشاعت کے ذریعے علانیہ پیش کیا گیا، تو ریبیرا اور لوئی دی الکازار جیسے لوگوں کی تاریخ اس مقصد کے لیے استعمال کی گئی کہ اس بات کو ظاہر کیا جائے کہ یہ “مردِ گناہ” کی صحیح پہچان کو روکنے کے لیے شیطانی کوششیں تھیں۔ ان تحریری یا زبانی شہادتوں نے، جو ان شیطانی مناہج کے متعارف کرائے جانے کے مقصد کو بے نقاب کرتی ہیں، جہاں تک وہ جاتی ہیں درست ہیں، لیکن شیطان صرف ان بائبلی ثبوتوں ہی کو نہیں چھپانا چاہتا تھا جو مخالفِ مسیح کی شناخت روم کے پوپ کے طور پر کرتے ہیں۔
There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.
Ay may mga katotohanan sa aklat ng Pahayag na natabunan ng kalituhang ibinunga ng mga huwad na sistemang ito ng pagpapakahulugan sa Biblia na nasa labas ng paksa ng taong ang bilang ay anim, anim, anim. Isa sa mga katotohanang iyon ay tiyak na ang katotohanang inihahayag kapag ang pitong iglesia ay nauunawaan sa kanilang lubos na pag-unlad. May mga katotohanang masusumpungan sa loob ng pitong iglesia na tuwirang nagsasalita hinggil sa kasaysayang nagsimula noong Setyembre 11, 2001 at nagwawakas sa krisis ng batas ng Linggo. Pinagsisikapan ni Satanas na panatilihing nakalibing ang liwanag na ito, at inimbento niya ang mga satanikong metodolohiyang iyon upang palabuin ang ilang hiyas ng katotohanang masusumpungan sa aklat ng Pahayag, hindi lamang ang pagkakakilanlan sa papa ng Roma bilang anticristo.
Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.
૫૩૮માં “પાપનો માણસ” પ્રકાશિત થયો તે પહેલાં, યુસેબિયસ અને વિક્ટોરિનસ જેવા પુરુષોએ પાપાઈ સત્તાના ઉદયને અસ્પષ્ટ કરવા માટે પ્રકાશનના પુસ્તક પર આક્રમણ કર્યું. પછી ઇતિહાસમાં ખ્રિસ્તે થિયાતીરાને આપેલું પોતાનું વચન પૂર્ણ કર્યું અને સુધારણાનો પ્રભાતતારો (વાયક્લિફ) પ્રગટ કર્યો, અને ત્યારબાદ શૈતાને પોતાના શૈતાની કાર્યનું સમર્થન કરવા અને તેને આગળ વધારવા માટે બે પ્રખ્યાત ઐતિહાસિક વ્યક્તિઓને ઉપસ્થિત કર્યા. સત્યના વિકાસને લઈને ચાલતું આ દીર્ઘકાલીન યુદ્ધ, જે પ્રકાશનના પુસ્તકનું રહસ્ય ખુલ્લું થાય ત્યારે—(કૃપાકાળ સમાપ્ત થવાનાં થોડાં પહેલાં)—તેના પરાકાષ્ઠા સુધી પહોંચે છે, તેમાં સાત કલીસિયાઓમાંથી આવતો એવો પ્રકાશ સમાવેશ પામે છે જેને મિલરે ક્યારેય ઓળખ્યો નહોતો, અને સિસટર વ્હાઇટે પણ નહીં; પરંતુ સહેલાઈથી દર્શાવી શકાય છે કે મિલર અને ભવિષ્યવાણીનો આત્મા બંને આ નવા પ્રકાશને સમર્થન આપે છે, કારણ કે નવો પ્રકાશ ક્યારેય જૂના પ્રકાશનો વિરોધ કરતો નથી.
“It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.
“ᎤᏙᎯᏳ ᎤᏍᏗ ᏱᎩ ᎤᏙᎯᏳ, ᎠᎴ ᎠᏎ ᎤᏍᏗ ᏱᏗᏓᏂᏂᏴᎯ ᎤᎵᏂᎩᏛ ᎤᎾᏓᏂᏱᏍᎬ Ꮎ ᏗᎦᎵᏍᏙᏗ ᏂᎨᏒ ᎬᏩᏖᎸᎾ; ᎠᏎ ᏞᏍᏗ ᏱᏗᏓᏅᏟ ᎢᏳᏛ ᎢᎦ ᎠᏤᎵ ᎤᏙᎯᏳ Ꮎ ᎤᏁᎳᎩ ᎢᎦᏂᏏ ᎢᏳᏍᏗ, ᎠᎴ ᏱᏂᎦᏛᎦ, ᎤᏙᎯᏳ, ᎥᏝ ᏲᎩᎪᎯᏳ ᎠᏎ ᎤᏟ ᎢᎦ ᎠᏤᎵ ᎠᏎ Ꮎ ᏧᏩᏒ ᎤᏙᎯᏳ ᎢᏗᎩᏒ ᎢᏧᎾᏓᏂᏩᏛᎲ ᎠᎴ Ꮎ ᎥᏃᏍᏓ ᏱᏗᏙᎯᏳᎯ. ᎢᏳᏃ ᎢᏓᏁᎸ ᎯᎠ ᎢᏳᏍᏗ, ᎤᏙᎯᏳ ᎦᏬᎯᏳ ᎤᎬᏫᏳᎯ ᎤᏬᎯᏳ ᎠᏂᏍᎩ ᎢᏗᎬᏩᎭ ᎤᏍᎦᎸᎢ ᎯᎠ, ‘ᎠᎴ ᏂᎯ ᏂᎦᏔᎲᎾ Ꮎ ᏂᎯ ᎤᏲᎢ, ᎠᎴ ᎤᏪᎵ, ᎠᎴ ᎤᏲ ᎢᏳᏍᏗ, ᎠᎴ ᎤᏢᎨ, ᎠᎴ ᎤᏰᎸᎾ.’ Ꮎ ᎠᏂᏰᎸᏍᎩ ᏥᎩᎤᏲᎢ ᎠᎴ ᏧᏂᎶᏎᎢ ᎠᎴ ᏂᎦᎥ ᎤᏂᎬᏩᎶᏗ Ꮎ ᏄᏍᏛ ᎠᏂᏰᎸᏍᎬ ᎤᏂᎬᏩᎶᏗ Ꮎ ᎤᎾᏚᎸᎾ, ᎠᏂᏯᎢ ᎨᏒ ᎤᏂᏢᎬ ᎢᏳᏍᏗ ᎤᏅᏒ ᎤᎾᏓᏅᏛ ᎤᏁᎳᎩ ᎠᎦᏔᎲᎢ, ᎠᎴ ᎥᏝ ᏱᏂᎦᏔᎭ.” Review and Herald, August 7, 1894.
The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.
Жаңа нұрды сынаудың басты өлшемі — оның орныққан ақиқатқа қайшы келетін-келмейтіні және іргелі ақиқаттарды қолдайтын-қолдамайтыны.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.
“यदा परमेश्वरस्य शक्तिः यत् सत्यम् इति साक्ष्यं ददाति, तदा तत् सत्यं सत्यरूपेण सर्वदा स्थातव्यम्। परमेश्वरेण दत्तस्य प्रकाशस्य विपरीताः अनन्तरकल्पनाः कदापि न ग्राह्याः। मनुष्याः शास्त्रस्य तादृशैः व्याख्यानैः उद्भविष्यन्ति येषां दृष्टौ तानि सत्यानि स्युः, किन्तु तानि सत्यानि न सन्ति। अस्मिन् काले यत् सत्यं, तत् परमेश्वरेण अस्मभ्यं अस्माकं विश्वासस्य आधाररूपेण दत्तम्। स एव अस्मान् शिक्षितवान् यत् किं सत्यं। कश्चिदुत्थास्यति, ततः अपरश्च, नूतनप्रकाशमिति वदन्, यः परमेश्वरेण स्वस्य पवित्रात्मनः प्रत्यक्षप्रमाणेन दत्तस्य प्रकाशस्य विरोधं करोति।” Selected Messages, book 1, 162.
Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:
شیطان از همان زمانی که یوحنا پیامهای مندرج در کتاب مکاشفه را به نگارش درآورد، این کتاب را آماجِ حملهٔ خود قرار داده است. عیسی فرمود:
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.
Ma ayünngechi am ñi ge, feymew kimkülelay; ka ayünngechi am ñi pilun, feymew allkülelay. Rüf dungu mew piymi kom, alü profeta ka feyentunche chem ñi adkintunmew mülelu ta iñche eymi ñi adkintuel, welu adkintulaygün; ka allkütunmew mülelu ta eymi ñi allkütuel, welu allkütulaygün. Mateo 13:16, 17.
The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.
A bendisión atachá a ver i oír es la bendisión de entender el mesaj de la Revelasión de Yeshua el Mashíaj. Kuando Yohanan representó a eyos de los “últimos días” ke ven i oyen el mesaj, él se echó para abasho para adorar al ángel Gavriel, ken de imediato informó a Yohanan ke no lo iziera.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.
Na ayu Yon neŋa be wʋra la, la mini la. Ka m mini la la neŋa la yɛ, m yirisi na som malaika la nawuni nintan, on ka o yɛra maŋ be wʋra la. Ka o yeli maŋ wʋm ka, “Daŋ ka a teŋa wɔla; baŋ mini a nɔɔŋ tomdɔŋa, la a nabia nabiiba, la baŋ mini ka ba teŋi begeri la yeli la aheŋ pɔɩri ni, la som Wina’am.” La Revealation 22:8, 9.
Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.
ګبرییل او یوحنا دواړه مخلوق شوي موجودات دي، او یوازې د خالق عبادت باید وکړي. ډېرو پیغمبرانو او صدیقو سړیو، له فرښتو سره یوځای، هیله کړې ده چې د «نیمې شپې د فریاد» پیغام «وویني» او «واوري» کله چې هغه د نړۍ په پای کې بیا تکرارېږي.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Krist gisæde: ‘Eadige syndon eowre eagan, forþam þe hi geseoþ; and eowre earan, forþam þe hi gehyraþ. Soþlice ic secge eow, þæt manega witegan and rihtwise men gewilnodon to geseonne þa þing þe ge geseoþ, and hi ne gesawon hi; and to gehyranne þa þing þe ge gehyraþ, and hi ne gehyrdon hi’ [Matthew 13:16, 17]. Eadige syndon þa eagan þe gesawon þa þing þe gesewene wæron on 1843 and 1844.
“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.
«Amsgan ad ittwafkan. Ur ilaq ara ad yettuḥebbes deg usiweḍ n tikkelt-nniḍen n yizen-a, acku iselmaden n wakud la ttmuqulen; amahil amgaru ilaq ad yemmed. Amahil ameqqran ad yettwaxedem deg kra n wakud wezzilen. Yiwen yizen ad yettwafk s talɣut n Rebbi, ar tt-nnarnin alamma yuɣal d amesli ameqqran. Imiren Daniyel ad ibedd deg umkan-is, akken ad yefk anagi-is.» Manuscript Releases, volume 21, 437.
What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.
Aka nupan ralzat John leh an rawngbawlpuite (vântirhkohte) chuan hmuh an duh chu Adventism tawpah Zanlai Au thleng famkimna hnuhnung ber a ni a, chumi hunah chuan Pathian ropuina avângin lei hi êngin a lo khat ang. Chu thiltihtheihna lantîrna hnuhnung ber chu, ruah hnuhnungah, Isua Krista Thupuanin tihchhuah a nih avângin a lo thleng a ni.
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.
Анын куткаруусу тууралуу пайгамбарлар сураштырып, кылдат иликтешкен; алар силерге келүүгө тийиш болгон ырайым жөнүндө пайгамбарчылык кылышкан. Алар өздөрүнүн ичиндеги Машаяктын Руху Машаяктын азаптарын жана андан кийинки даңкты алдын ала күбөлөндүргөндө, кайсы убакытты же кандай мезгилди билдиргенин изилдешкен. Аларга бул нерселерди өздөрү үчүн эмес, биз үчүн кызмат кылып жатышканы ачылып берилген; ал нерселер азыр силерге асмандан жиберилген Ыйык Рух аркылуу силерге Жакшы Кабарды жарыялагандар тарабынан кабарланды; бул нерселерге периштелер да үңүлүп кароону эңсешет. Ошондуктан акылыңардын белин бек бууп, сергек болгула жана Иса Машаяктын аян болушунда силерге алып келине турган ырайымдан акырына чейин үмүтүңөрдү үзбөгүлө. 1 Петир 1:10–13.
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
အနာဂတ္တိဆရာများ၊ ဖြောင့်မတ်သောသူများနှင့် ကောင်းကင်တမန်များသည် “ကျေးဇူးတော်” သို့မဟုတ် ဘုရားသခင်၏တန်ခိုးတော်ကို သန်းခေါင်ယံကြွေးကြော်သံ၏ နောက်ဆုံးပြည့်စုံခြင်းအတွင်း သွန်းလောင်းပေးသော အချိန်ကာလတွင် အသက်ရှင်နေထိုင်ရရန် အလွန်အမင်းတောင့်တခဲ့ကြသည်။ ယေရှုခရစ်၏ ဗျာဒိတ်တော်ကို တံဆိပ်ဖြုတ်ဖွင့်လှစ်သောအခါ ဘုရားသခင်၏ ဖန်ဆင်းခြင်းဆိုင်ရာ တန်ခိုးတော်ဖြစ်သည့် ထို “ကျေးဇူးတော်” ကို လူသားများထံ ယူဆောင်ပေးသည်။ စာတန်သည် ဘုရားသခင်၏ ဖန်ဆင်းခြင်းတန်ခိုးတော်ကို သူ၏လူမျိုးတော်ထံ ပို့ဆောင်ရန် လမ်းကြောင်းသည် ဗျာဒိတ်ကျမ်းအတွင်း တံဆိပ်ဖြုတ်ဖွင့်လှစ်ထားသော သတင်းစကားအားဖြင့် ပြည့်စုံစေခြင်းဖြစ်ကြောင်း သိရှိသဖြင့်၊ ဗျာဒိတ်ကျမ်းအတွင်း ပါဝင်သော အလင်းကို ရှုပ်ထွေးစေခြင်း၊ ဖိနှိပ်ချုပ်ချယ်ခြင်းနှင့် ဖုံးကွယ်ထားခြင်းတို့၌ သူ၏ အမြင့်ဆုံးကြိုးပမ်းအားထုတ်မှုကို ပြုခဲ့လေသည်။ ထိုအလင်းသည် အပြစ်၏လူကို သတ်မှတ်ဖော်ထုတ်ခြင်းသာမဟုတ်ပေ၊ အကြောင်းမူကား ထိုအမှန်တရားကို ပရိုတက်စတင့် ပြုပြင်ပြောင်းလဲရေးဆရာများအားလုံးက ရာစုနှစ်များစွာ မတိုင်မီကပင် အပြည့်အဝ မှတ်တမ်းတင်ထားပြီးဖြစ်သောကြောင့် ဖြစ်သည်။
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.
Ez Jaungoikoaren egunean Espirituan nengoen, eta nire atzetik ahots handi bat entzun nuen, tronpeta baten antzekoa, zioena: Ni naiz Alfa eta Omega, lehena eta azkena; eta, ikusten duzuna, idatz ezazu liburu batean, eta bidal iezaiezu Asian diren zazpi elizei: Efesori, eta Esmirnari, eta Pergamori, eta Tiatirari, eta Sardesi, eta Filadelfiari, eta Laodizeari. Eta itzuli nintzen nirekin mintzo zen ahotsa ikustera. Eta itzulirik, urrezko zazpi argimutil ikusi nituen; eta zazpi argimutilen erdian, Gizonaren Semearen antzeko bat, oinetarainoko jantzi batez jantzia, eta bular inguruan urrezko gerriko batez gerritua. Haren burua eta ileak artilea bezala zuriak ziren, elurra bezain zuriak; eta haren begiak su-gar baten antzekoak; eta haren oinak brontze finduaren antzekoak, labe batean gorituak balira bezala; eta haren ahotsa ur askoren hotsaren antzekoa. Eta bere eskuineko eskuan zazpi izar zituen; eta haren ahotik bi ahoko ezpata zorrotz bat ateratzen zen; eta haren aurpegiera indarrean distiratzen duen eguzkia bezalakoa zen. Eta hura ikusi nuenean, haren oinetara erori nintzen, hilik bezala. Eta hark bere eskuineko eskua nire gain ezarri zuen, niri esanez: Ez izan beldurrik; ni naiz lehena eta azkena: bizi dena naiz, eta hila izan nintzen; eta, hara, bizi naiz mendeetan zehar, Amen; eta infernuaren eta heriotzaren giltzak ditut. Idatz itzazu ikusi dituzun gauzak, eta direnak, eta gerora izango direnak. Apokalipsia 1:10–19.
While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.
Erga Adventismus historizistische Methodologie tuta esset, agnoverunt omnes ecclesias Apocalypsis secundi et tertii capituli in ultima ecclesia iterum repeti. Infeliciter, exeunte saeculo undevicesimo, Satanas iam oculos Adventismi claudebat ad sacram methodologiam, ad eius tutelam, atque ad eius usum tamquam partem essentialem officii eorum qui sunt “depositarii magnarum veritatum prophetiae.” Etiam dum haec methodologia in Adventismo ponebatur seorsum, erant tamen qui sacram methodologiam adhiberent. Librum, Story of the Seer of Patmos, adhibemus ut testimonium illius rei, scilicet quod applicatio omnium ecclesiarum ad historiam Laodiceae sit legitima prophetiae applicatio. Sequentia sunt excerpta ex illo libro quae rem, ad quam refero, demonstrant.
“It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
«کمہ یاد رکہنا چاہیے کہ جس طرح افسس، سمرنہ، اور پرگمس کا تجربہ مسیح کی دوسری آمد سے پہلے آخری کلیسیا میں دہرایا جائے گا، اسی طرح تھیاتیرہ کی تاریخ کا بھی آخری نسل میں ایک مماثل نظیر ہوگا۔» اسٹیفن این۔ ہاسکل، اسٹوری آف دی سیئر آف پتموس، 69۔
Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”
Հասքելը ճիշտ կերպով նշում է, որ առաջին չորս եկեղեցիների փորձառությունը կրկնվում է, կամ, ինչպես ինքն է ասում, «իր համապատասխանությունը կունենա վերջին սերնդի մեջ»։
“He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
“Han använde prövostenen, men allt pekade framåt mot år 1843 såsom den tid då världen måste välkomna sin Frälsare. Folkets tillstånd vid Kristi första ankomst upprepades nu.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.
ჰასკელი საუბრობდა იმაზე, რომ უილიამ მილერმა 1843 წელი ქრისტეს მეორედ მოსვლის წლად განსაზღვრა, და აღნიშნავდა, რომ პირველი მოსვლის პირობები მილერიტთა დროს განმეორდა. ჰასკელი მართალი იყო, და და უაიტი ადასტურებს, რომ თავად მილერი იოანე ნათლისმცემლით იყო წარმოდგენილი.
“As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.
“Yuhanna Çömüldücü İsanın birinci gəlişini car çəkib Onun gəlişi üçün yolu hazırladığı kimi, William Miller və ona qoşulanlar da Allah Oğlunun ikinci gəlişini bəyan etdilər.” Early Writings, 229.
Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.
Хаскелл ҳатто муайян мекунад, ки дар ҷараёни таърихи Пергамус, (калисои сеюм, ки созиши насрониятро бо бутпарастӣ намояндагӣ мекунад), таърихи Сардис, яъне калисои панҷум, такрор гардид.
“There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
«پرگاموس تاریخیندا مسیحیتِیگ خیال ایدیلردی کی، پوتپرستلیک اولموشدور؛ آمّا حقیقتده، ظاهراً مغلوب اولان دین غالب گلمیشدی. واعظلیق اولونموش پوتپرستلیک کلیسایه داخل اولدو. ساردیسین گونلرینده بو تاریخ ینیدن تکرار اولوندو.» Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”
Sardis ma ancýngsía Reformation ka a ni, papacy ci satanic fallacies a dohsak ih a tho tho a protesttu, asin an hna thawh a khar hlanah an tawh rim hmasa zo ve ringawt. Pergamos ancýngsía bangin, papalism cu a thi zo tiah an ruat, asin a taktak ah cun a nung lai ko. Haskell nih a fianter vivo in, remnant church cungah “kumkhua hlan pawl i a khawmmi engdan” a ceu ti a langter fawn.
“Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
«Энэ эцсийн чуулган дээр—үлдэгсэд дээр—өнгөрсөн бүх эрин үеийн хуримтлагдсан туяанууд гэрэлтэнэ.» Stephen N. Haskell, Story of the Seer of Patmos, 69.
I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.
Ndzi nga vuli leswaku Haskell a a lemukile leswaku matimu lama yaka emahlweni lama yimeriwaka hi mavandla ya nkombo ya kereke, na wona ma hetisekile ematin’wini ya Israele wa khale, kambe hakunene u tiyisisa ntiyiso wolowo loko a tsala leswaku “miseve leyi hlengeletiweke ya minkarhi hinkwayo ya khale” yi “vangama” ehenhla ka “kereke yo hetelela.” Israele wa khale u katsiwa eka “miseve ya” “minkarhi ya khale.” Kutani hambileswi a tiyisisaka milawu-mikongomelo leyi lavekaka leswaku ku lemukiwa vuyimeri bya mavandla ya nkombo ya kereke ematin’wini ya Israele wa khale, a ndzi tiyiseki leswaku u byi lemukile hi ku enta ku yini ku yelana loku yimeriwaka hi swikombiso sweswo. Nakambe ndzi tiyisile leswaku a nga xi lemukanga xiyenge xin’wana lexi tlulaka hi nkoka xa matimu lama yimeriwaka hi mavandla ya nkombo ya kereke, ku nga xiyenge lexi hi kongomaka eka xona.
We will address this truth in our next article.
Aɗa nana sallam kaŋ ga no sobu woo jine ra.