The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.
ᎤᎵᏍᏓᏴ ᎠᏆᏚᎵᎭ ᎦᎵᏉᎩ ᎤᏂᎳᏫᎢᏍᏗ ᎠᎴ Ꮎ ᎯᎦᏘᏴ ᎤᏪᏟᎶᏍᏗ ᎠᏂᏣᏔᏅᎯ ᎠᏰᎸ ᎶᎻ ᎤᏙᎴᎰᏍᏗ ᎤᎬᏫᏳᎯ ᎠᏂᎠᏕᏂᎸᏫᏍᏓᏁᎲ ᎥᏍᎩᏓᏍᏗ ᎾᏍᎩ ᏦᏫ ᎪᏪᎵ ᎠᎬᏱ. Ꮎ ᎤᏂᏘᏲᎬ ᎤᏍᏗ ᎤᎵᏰᎢᎵᏒ ᎤᎵᏆᏚᎯ ᏍᎪᎯ ᎠᏍᎪᎯ ᎠᏏᏴᏫ, 2001, ᏓᎦᏓᏅᏛ 11 ᎣᏏᏂᏙᏓᏆᏍᎬᎢ, ᎠᎴ ᎢᏳᏃ Ꮎ ᎪᎯᏳᏗ ᎠᏯᏙᎸᎢ ᏂᎦᎵᏍᏗ ᏂᎨᏒᎾ ᏱᎩ, ᎢᎦᎢ ᎤᏍᏗ ᎤᏕᎵᏛ ᎠᏂᏍᎪᎸᏙᏗ ᎤᏣᏘ ᎤᏩᏒ ᎤᏂᎶᏐᏅ ᏱᎩ. Ꮎ ᏂᎦᎥ ᏧᎵᏍᏗᎢ ᎤᏙᎯᏳᎯ ᎤᏍᏛᏗ ᎠᏎ ᎠᏎᎢᏳ ᎠᏓᏅᏖᏗ ᎠᏗᎶᏍᏗ ᎠᏂᎻᎳᎵᏔ ᏗᏂᎪᎯᏍᏗ. ᎦᎳᏉᎩ 11, 1840 ᎤᏍᏆᏂᎪᏔᏅ ᎤᏜᏓᏅᏛ ᎤᏁᎬ ᎤᏙᎴᎰᏍᏗ ᎦᏥᏴᎩ 9, ᎤᏪᏥ 15 ᎤᎵᏍᏆᏂᎪᏔᏅ ᎤᏙᎯᏳᎯ.
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.
И төрткә ангел азат ителде; улар сәғәткә лә, көнгә лә, айға ла, йылға ла әҙерләнгән ине, кешеләрҙең өстән бер өлөшөн үлтерер өсөн. Асылыш 9:15.
The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.
ئایت ئەوە ناساندووە کە «کاتژمێرێک، ڕۆژێک، مانگێک و ساڵێک» یەکسانە بە سێ سەد و نەوەد و یەک ساڵ و پانزە ڕۆژ. ئەو چوار فریشتەیە نوێنەرایەتی ئەو کاتەیان دەکرد کە ئیسلام هاتە سەر هێز و شەڕی دژ بە ڕۆما هێنایە کایەوە، دەستپێکردن لە 27ی جولای 1449. خاڵی دەستپێک بە بەکارهێنانی خاڵی کۆتاییی پێشبینییەکی تری کات کە سەد و پەنجا ساڵ بوو دیاری کرا. یەکەم پێشبینیی کات کە سەد و پەنجا ساڵ بوو، لە مێژووی یەکەم وایدا خراوەتە ڕوو، کە هەمان پێنجەمین کەڕەنای ئاشکرابوونەوەی بەشی نۆیە. کاتێک پێشبینیی سەد و پەنجا ساڵەکە لە 27ی جولای 1449 کۆتایی هات، ئەو پێشبینیی کاتەی ئێستا لێی دەڕوانین دەستی پێکرد، و سێ سەد و نەوەد و یەک ساڵ و پانزە ڕۆژ دواتر پێشبینییەکە لە 11ی ئاب 1840 کۆتایی هات.
William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.
William Miller umhamispa Apocalipsis nueveni podercunata Islamta ricuchicuqcunaman hina, hinaspapas 1840 watapi agosto 11 p’unchayman manaraq chayashaqtin, Millerpa qatiqnin Josiah Litch sutiyuq huk willakuyninta ruraspa, profecíaman hina sut’incharqan 1840 watapi Otomano supremacía tukusqanta. Agosto 11, 1840 p’unchaymanta chunka p’unchay ñawpaqta, Litch nisqan allinta aswan sut’inchaspa musuqyachirqan manam huk watallatachu chay profecía hunt’akunanta reqsichinanpaq, aswanpas kikin watata, p’unchayta, killatapas. Hermana White rimarin imayna Litchpa chay willakuynin Millerpa qatiqnin religioso mundopi ruwayninta, chay pasay hunt’akusqanmanta.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
«في سنة 1840 أثار إتمامٌ نبويٌّ آخر لافتٌ اهتمامًا واسع النطاق. وقبل ذلك بسنتين، نشر يوشيا ليتش، أحد أبرز الخدّام الذين كانوا يكرزون بالمجيء الثاني، تفسيرًا لرؤيا 9، متنبئًا بسقوط الدولة العثمانية. ووفقًا لحساباته، كان ينبغي أن تُقهر هذه القوة... في 11 آب/أغسطس 1840، حين يمكن أن يُتوقَّع أن تنكسر القوة العثمانية في القسطنطينية. وهذا، أعتقد، سيتبيّن أنه هو الواقع.»
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
«Հենց նշված ժամանակին Թուրքիան, իր դեսպանների միջոցով, ընդունեց Եվրոպայի դաշնակից տերությունների պաշտպանությունը և այդպիսով իրեն դրեց քրիստոնյա ազգերի վերահսկողության տակ։ Այդ իրադարձությունը ճշգրտորեն կատարեց մարգարեությունը։ Երբ դա հայտնի դարձավ, բազմությունները համոզվեցին Միլլերի և նրա համախոհների ընդունած մարգարեական մեկնաբանության սկզբունքների ճշտության մեջ, և հրաշալի խթան տրվեց գալստյան շարժմանը։ Գիտուն և ազդեցիկ մարդիկ միացան Միլլերին՝ թե՛ նրա հայացքները քարոզելու, թե՛ հրատարակելու գործում, և 1840-ից մինչև 1844 թվականը գործը արագորեն ընդարձակվեց»։ The Great Controversy, 334, 335.
Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to reject the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.
ئهو پشتگیرییەی بۆ ئەم ڕووداوە، لە ماوەی ساڵاندا بە شێوەیە جۆراوجۆرەکان بە دووبارەیی لەلایەن ئەدڤێنتیستەکانی حەوتەمین ڕۆژی لاودیکیاوە هێرش کراوە. وەک لەبارەی «حەوت جار» و «ئەو ڕۆژانە»دا، هێرشکردن بۆ سەر ئەم ڕاستییە واتای ڕەتکردنەوەی ئەو بنەمایانەیە کە لەسەر دوو خشتەی پیرۆز نواندراون، هەروەها دەسەڵاتی ڕۆحی پێشبینی. ئەو هۆکارەی شەیتان بۆ لەناوبردنی متمانە بەو مێژوویە تێدا کاری کردووە، فرەلایەنە.
Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.
लिच की भविष्यवाणी ने “भविष्यद्वाणी की उस व्याख्या-पद्धति के सिद्धान्तों” का प्रयोग किया “जिन्हें मिलर ने अपनाया था।” मिलर को भविष्यद्वाणीय समय के तत्त्व पर अंतर्दृष्टि दी गई थी, और जो कोई इस पर सन्देह करता है कि मिलर का सन्देश भविष्यद्वाणीय समय पर आधारित था, उसे केवल 1843 और 1850 के अग्रदूत-चार्टों की समीक्षा करनी चाहिए, ताकि यह सत्य सिद्ध हो जाए। 11 अगस्त, 1840 से पहले, जो लोग मसीह के पुनरागमन के विषय में मिलर की भविष्यवाणी का विरोध करते थे, वे यह तर्क देते थे कि मसीह कब लौटेंगे, इसे समझने के लिए भविष्यद्वाणीय समय का प्रयोग नहीं किया जा सकता। वे प्रायः बाइबल के उस कथन का उपयोग करते थे कि “उस दिन और उस घड़ी को कोई नहीं जानता,” ताकि उसके सन्देश और कार्य का विरोध कर सकें।
But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.
Ma cə məhəl lə saʿat, ayəwəl yəwqəm mannən, la malakot səmayət ni, illa Abbəyyə bəlḥuddu. Wə kəmə ayyamə Noḥə nəbbəru, hākəna dahi yəkawn mətiʾə Wəldə Səbʾ. Səbbəb kəmə b-ayyamat illə qadmə ṭofān, kəllon aklin wə šātin, nasbin wə mansaḇin, ḥatta l-yawm illə ʿal Noḥ l-gəbbə tābota, Wə la yədəʿu ḥatta ʾətə ṭofān wə šaqəl l-kəllon; hākəna dahi yəkawn mətiʾə Wəldə Səbʾ. Hāydən trēn yəhawnun b-ḥaqlā; ḥad nəttənsaʾ, wə ḥad nəšbəq. Matthew 24:36–40.
In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.
A pasajëi zhe Millerittëk sha pàshe ý bybliçes t’ i sustena i prediksyónens e sha kontinuè e operè per i prinsipyóun plé tèri identifikò pe Sòr White.
“‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.
“«Күнді де, сағатты да ешкім білмейді» деген сөз келу сенімін теріске шығарушылардың ең жиі алға тартатын уәжі болды. Жазба былай дейді: «Ал ол күн мен сағатты ешкім білмейді, көктегі періштелер де емес, тек Әкем ғана». Matthew 24:36. Бұл мәтіннің анық әрі үйлесімді түсіндірмесін Иемізді күткендер берді, ал олардың қарсыластарының оны қалай бұрыс қолданғаны да айқын көрсетілді. Бұл сөздерді Мәсіх ғибадатханадан соңғы рет шығып кеткеннен кейін Зәйтүн тауында шәкірттерімен болған сол ұмытылмас әңгімеде айтқан еді. Шәкірттер: «Сенің келуіңнің және дүниенің ақырының белгісі қандай болады?» — деп сұраған болатын. Иса оларға белгілерді айтып берді де: «Осының бәрін көрген кезде, Оның жақын, есік алдында тұрғанын біліңдер», — деді. Verses 3, 33. Құтқарушының бір сөзін екіншісін жоққа шығаратындай етіп қолдануға болмайды. Оның келуінің күні мен сағатын ешкім білмесе де, бізге Оның қашан жақын екенін білу тапсырылып қана қоймай, соны білу талап етіледі. Бұдан әрі бізге Оның ескертуін елемеу, әрі Оның келуінің жақын қалғанын білуден бас тарту немесе соған немқұрайды қарау, Нұхтың күндерінде топан судың қашан келетінін білмегендер үшін қандай қасіретті болса, біз үшін де соншалықты қасіретті болатыны үйретіледі. Сол тараудағы адал және опасыз қызметшіні салыстыратын, әрі жүрегінде: «Ием келуін кешіктіріп жатыр» деген адамның үкімін баяндайтын астарлы әңгіме, Мәсіхтің сергек болып, Оның келуін үйретіп жүргендерді және оны теріске шығаратындарды қалай бағалап, қалай сыйлайтынын көрсетеді. «Сондықтан сергек болыңдар», — дейді Ол. «Қожайыны келген кезде осылай істеп жүрген күйінде табатын қызметші бақытты». Verses 42, 46. «Егер сергек болмасаң, Мен саған ұрыдай келемін, және Менің саған қай сағатта келетінімді білмей қаласың». Revelation 3:3.” The Great Controversy, 370.
When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule's confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.
مین لوچ نبووت پوره شوه، د علم او مقام خاوندانو «له مېلر سره یو ځای شول، هم د وعظ په ډګر کې او هم د ده د نظریاتو په خپرولو کې، او له 1840 څخه تر 1844 پورې دا کار په چټکۍ سره پراخ شو.» د مېلر پیغام هغه وخت ځواکمن شو کله چې د هغه د نبوي تفسیر قواعد د معتبرو قواعدو په توګه تأیید شول. د زماني نبووت د پوره کېدو په ځواب کې، نه یوازې د مېلر قواعد تأیید شول او ډېرو کسانو وروسته د مېلرایتي خوځښت سره یو ځای شول، بلکې له نبوي پلوه همدومره مهمه دا وه چې د مېلر د قواعدو له جملې څخه هماغه اساسي قاعده تأیید شوې وه. همدارنګه، دا حقیقت چې دغه تأیید د دریو آفتونو له دویم آفت سره تړلې نبووت د تطبیق له لارې تر سره شو، کوم چې هم پنځم، شپږم او اووم شپېلۍ دي.
The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.
Akatumiing ni mensahe Miller nagbalin a maysa kadagiti kapatgan unay a pagilasinan iti naurnos a panagsubli ti kilusan a panangisuro dagiti Millerita. Naipadpadana idi iti pannakabunyag ni Jesus. Inpakitana a nagsangpeten ti maudi a proseso ti pannakasubok kadagiti tattao ti immuna a tulag (dagiti Protestante). Nagbalin dayta a sentro ti panangdarup ni Satanas iti entero a kilusan ken mensahe dagiti Millerita.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
«Ամեն հարց, որ Սատանան կարող է արթնացնել մտքում՝ Աստծո ժողովրդի անցյալ ճանապարհորդությունների մեծ պատմության վերաբերյալ կասկած ստեղծելու համար, հաճելի կլինի նրա սատանական մեծությանը և վիրավորանք է Աստծուն։ Տիրոջ՝ զորությամբ և մեծ փառքով մեր աշխարհ շուտով գալու լուրը ճշմարտություն է, և 1840 թվականին բազմաթիվ ձայներ բարձրացվեցին դրա հռչակման մեջ»։ Manuscript Releases, volume 9, 134.
On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.
11 сентябри 2001-ум аз пәйғәмбәрлик тарихқа үчинчи вайе йетип кәлди. Бу вақиә 1989-жили башланған үчинчи пәриштиниң һәрикити қобул қилған пәйғәмбәрликни тәфсирләштики асасий қаидини тәстиқлиди. У ислаһат һәрикитиниң хәвәрчисигә ечилған биринчи һәқиқәт 1989-жили ечилди, вә у Даниял он бирниң ахирқи алтә айити әмәс еди. У барлиқ ислаһат һәрикәтлириниң бир-биригә параллел маңидиғанлиқи вә үчинчи пәриштиниң һәрикити болған йүз қириқ төрт миңниң һәрикитиниң алаһидиликлирини ениқлаш үчүн уларниң қатар үстигә қатар қилип бирләштүрүлүши керәклики тоғрисидики һәқиқәт еди. Мән көпчилик алдида бәргән тунҗи тәқдиматим 1994-жили, яки бәлким 1995-жили, бир чедир жиғинида болди. У тәқдимат Даниял он бирниң ахирқи алтә айити һәққидә әмәс, бәлки бир-биригә параллел маңидиған ислаһат линийәлири һәққидә еди.
When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.
रमज़ान के तीसरे अफ़्सोस से संबंधित इस्लाम की भविष्यवाणी जब 11 सितम्बर 2001 को पूरी हुई, तो वह 11 अगस्त 1840 के समानांतर थी। 1840 में पहले और दूसरे अफ़्सोसों की एक भविष्यवाणी ने मिलराइटों के संदेश की पुष्टि की थी, और 11 सितम्बर 2001 को तीसरे अफ़्सोस की एक भविष्यवाणी ने फ़्यूचर फ़ॉर अमेरिका के संदेश की पुष्टि की। उस तथ्य की पहचान ने बहुतों को इस आंदोलन में ले आया, जहाँ इससे पहले यह मुख्यतः एक ही व्यक्ति तक सीमित था। तब इस आंदोलन का संदेश और उसका दूत आक्रमण के अधीन हो गए, ठीक वैसे ही जैसे 1840 का इतिहास उसके बाद आने वाले दशकों में शैतानी आक्रमण का केंद्र बन गया था।
Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.
«Future for America» ҳаракитигә қошулғанлар шу тарихниң хәвәрчиси топлиған пәйғәмбәрликни тәфсир қилиш қаидилирини қобул қилди. У қаидиләрниң бири, бәлким уларниң ичидики әң муһимлиридин бири, пәйғәмбәрликниң үч қатламлиқ қоллинилиши иди вә һазирму шундур. Хәвәрчи бәзи пәйғәмбәрлик һәқиқәтләрниң үч ениқ әмәлгә ашишта тәсвирлинип көрситилгәнлигини чүшинип йәткән еди. Миллеритлар тарихи бир йүз қириқ төрт миңниң тарихида тәкрарлиниду, дәп ишәнгән һалда, 1840-жили 11-авғустниң 2001-жили 11-сентәбирниң типи екәнлиги вә башқа муқәддәс ислаһат йоллириниңму дәл шу хил бәлгини өз ичигә алидиғанлиқи көрүлди.
The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.
Yehuda qəbiləsinin Aslanı tərəfindən üçüncü mələyin xəttində hər bir müqəddəs islahat xəttinin təkrarının dəlili o zaman açıldı. Görüldü ki, necə ki, Millerçi tarix on qız məsəlinin hər bir hərfini tam dəqiqliklə yerinə yetirmişdi, eləcə də Gələcək Amerika üçün tarixçəsi də bunu etmişdi.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ndzi tshamela ku kongomisiwa eka xifaniso xa tintombi ta khume, ntlhanu wa tona a ti tlharihile, naswona ntlhanu a ti ri swiphukuphuku. Xifaniso lexi xi hetisekile naswona xi ta tlhela xi hetiseka hi rito rin’wana ni rin’wana, hikuva xi na ku tirhisa ko hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela emakumu ka nkarhi.” Review and Herald, August 19, 1890.
The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.
तઅાન अउपुचनगि मम़ीरफुंगनि सरोमा खुदिंगमखायनि थाजावखौ सिनायथायो—बेयो आगष्ट 11, 1840 निफ्राय अक्टोबर 22, 1844 सिम मिल्लेराइटसनि अनुभव आरो सेप्टेम्बर 11, 2001 नि जाथायखौ मावनांगौ देओ बिसारनि रादाबआव सिगां थानाय सोमबारनि आइनि सोरनायफोरजों सिनायनो।
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
"Egünedik ýagtylyk, Ýohanna berlen we ýedi gök gürlemesinde beýan edilen, birinji we ikinji perişdeleriň habarlarynyň astynda bolup geçjek wakalaryň beýanydy...."
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
«Уаҕа бу сэттэ күөрэйдэр үннэрин таһаарбыт кэннэ, Даниилга кыра кинигэ туһунан биэриллибитин курдук, Иоаннаҕа маннык ыйытык кэлэр: “Сэттэ күөрэйдэр этбитсэлэрин бэчээттээ”. Бу өйдөбүллэр кэскил ыһыахтара буолан, бэйэлэрин сиэринэн арыллыахтара». The Seventh-day Adventist Bible Commentary, volume 7, 971.
It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.
A so se reconocío que Hermana White disho diretamentre que lo movimiento del tersero angelo corre en paralelo con lo movimiento del primer y segundo angelos.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Ɔsɔfo Nyankopɔn de Adiyisɛm 14 nkrasɛm no ahyɛ nkɔmhyɛ kwan no mu, na wɔn adwuma no nsɛ sɛ egyae kosi sɛ asase yi abakɔsɛm bɛto awiei. Ɔbɔfo a odi kan ne nea ɔto so abien no nkrasɛm da so ara yɛ nokware ma bere yi, na ɛsɛ sɛ ɛne nea edi hɔ yi kɔ bere koro mu. Ɔbɔfo a ɔto so abiɛsa no de nne kɛse pa ne kɔkɔbɔ ma. ‘Eyinom akyi no,’ Yohane kae sɛ, ‘mihuu ɔbɔfo foforo bi sɛ ofi soro resian, a ɔwɔ tumi kɛse, na n’anuonyam maa asase no hyerɛn.’ Saa hann yi mu no, nkrasɛm abiɛsa no nyinaa hann no ayɛ baako.” The 1888 Materials, 803, 804.
The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.
Mûmena meleka yekem û duyem bi tevahî bi hereketa meleka sêyem re dihevre dimeşe. Pêxemberiya ku hereketa meleka yekem û duyem hêzdar kir, bi cîbûna pêxemberiyek demê ya wêyê yekem û duyem hate hêzdarkirin; û hêzdarkirina hereketa meleka sêyem jî bi cîbûna pêxemberiyek ya wêyê sêyem hate hêzdarkirin.
As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”
Sika mwɔfe 11, 1840 te, bere a wɔde Future for America nkrasɛm no sii hɔ maa no yɛɛ nokware no, “nnipadɔm pii gye dii sɛ nkɔmhyɛase nkyerɛase mfitiase a Future for America faa so no yɛ pɛpɛɛpɛ,” na “wɔde ahoɔden nwonwaso bi maa Advent ahinhim no.” “Mmarima a wɔwɔ nimdeɛ ne dibea” bɔɔ wɔn ho ano ne Future for America, “ɔkasa mu ne nhoma tintim mu nyinaa,” de kaa Future for America nkɔmhyɛ nkrasɛm no. Future for America mmara pɔtee a ɛdaa no adi pefee sɛ September 11, 2001 yɛ nkɔmhyɛ mmamu no, ne “nkɔmhyɛ mmara no dwumadi mprɛnsa.”
When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.
چا وقتی ما دیدگاهِ بنیادیِ اسلام را دربارۀ وایِ نخست و وایِ دوم، چنانکه بر هر دو چارٹِ مقدس نشان داده شده است، همراه با شهادتِ مکتوبِ کسانی که پیام را تعلیم دادند، میپذیریم، آنگاه ویژگیهای مشخصِ نبوتیِ مربوط به وایِ نخست و وایِ دوم را بازمیشناسیم. کتابِ مقدس بارها و به شیوههای گوناگون تعلیم میدهد که حقیقت بر شهادتِ دو تن استوار میگردد. ویژگیهای نبوتیِ وایِ نخست، در پیوند با ویژگیهای نبوتیِ وایِ دوم، ویژگیهای نبوتیِ وایِ سوم را تثبیت میکند. کاربستِ سهگانۀ اسلام در شناساییِ فرا رسیدنِ وایِ سوم در 11 سپتامبر 2001 چنان دقیق است که ندیدنِ آن ناممکن است، هرچند بیشتر مردم برمیگزینند چشمانِ خود را بر این شواهد ببندند.
The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.
Ni kuburongoreko gukubite gatatu kw’ubuhanuzi ni kwo kwashimangiye ko ishyano rya gatatu ryageze ku wa 11 Nzeri 2001. Ni bwo byabonetse ko iryo tegeko ryari rifitanye isano itaziguye n’ubutumwa bw’umumarayika wa kabiri, ari na bwo mu gihe cy’Abamilerite ndetse no mu gihe cy’ab’umwe ijana na mirongo ine na bane ari igihe Umwuka Wera asukwa. Ayo mateka yombi ni ugusohora kw’umugani w’abakobwa icumi, kandi muri uwo mugani ubutumwa bw’Induru yo mu Gicuku ni ho itandukaniro riri hagati y’abanyabwenge n’abapfu rigaragarira, kandi ni ho ubutumwa bw’umumarayika wa kabiri buhabwa imbaraga.
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
«ئکینجی پەرىشتەنىڭ خەۋىرى ئاخىرلىشىشقا يېقىنلاشقاندا، مەن ئاسماندىن كېلىۋاتقان ئۇلۇغ بىر نۇرنىڭ خۇدانىڭ خەلقى ئۈستىگە چۈشۈپ يورۇپ تۇرغانلىقىنى كۆردۈم. بۇ نۇرنىڭ شۇئاللىرى قۇياشقا ئوخشاش پارلاق كۆرۈنەتتى. ۋە مەن پەرىشتىلەرنىڭ ئاۋازلىرىنى ئاڭلىدىم؛ ئۇلار: “مانا، كۈيئوغۇل كېلىۋاتىدۇ؛ سىلەر ئۇنى قارشى ئېلىشقا چىقىڭلار!” دەپ جار سالماقتا ئىدى.»
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Kayqari chisiñpi artʼäwix aka taypi arum artʼäwiwa, ukax payïr angelan yatiyäwipar chʼama churäna. Angelanakax alaxpachat khitanitänwa aynachtʼat santosar sartayañataki ukhamarak jupanakar nayraqatan utjkäna uka jachʼa luräwitak wakichtʼañataki. Janiw jukʼamp yatiñan jaqinakax nayraqat aka yatiyäwi katuqirïpkänti. Angelanakax jiskʼachasiñan, katuyat jaqinakan ukar khitanitänwa, ukhamarak jupanakar artʼañapatak chʼamanchañataki: ‘Uñtapxam, Casarasirix jutaski; mistupxam Jupar katuqiri!’” Early Writings, 238.
In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.
Ti historia ti umuna ken maikadua nga angel, ti pannakaibukbok ti Espiritu Santo ket natungpal babaen ti Panagpukkaw iti Tengnga ti Rabii a nakikadua iti mensahe ti maikadua nga angel. Daytoy ket naulit iti historia ti maikatlo nga angel.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.
«ဖရိသျှတမန်များကို ကောင်းကင်မှ ဆင်းလာသော အင်အားကြီးသော ကောင်းကင်တမန်အား ကူညီရန် စေလွှတ်တော်မူခဲ့ကြသည်။ ထို့နောက် “ငါ၏လူမျိုးတို့၊ သင်တို့သည် သူမ၏အပြစ်များတွင် အဖော်ပါသူများ မဖြစ်ကြစေရန်နှင့်၊ သူမ၏ဘေးဒဏ်များကို မခံယူကြစေရန်၊ သူမထံမှ ထွက်လာကြလော့။ အကြောင်းမူကား သူမ၏အပြစ်များသည် ကောင်းကင်တိုင်အောင် ရောက်ရှိလျက်ရှိပြီး၊ ဘုရားသခင်သည် သူမ၏ဒုစရိုက်များကို အောက်မေ့တော်မူပြီ” ဟူသော အသံများကို နေရာအနှံ့အပြားမှ ထွက်ပေါ်လာသကဲ့သို့ ကြားရ၏။ ဤသတင်းစကားသည် တတိယသတင်းစကား၏ ထပ်တိုးဖြည့်စွက်ချက်တစ်ရပ်ကဲ့သို့ ထင်ရပြီး၊ ၁၈၄၄ ခုနှစ်တွင် ညသန်းခေါင်အော်ဟစ်သံသည် ဒုတိယကောင်းကင်တမန်၏ သတင်းစကားနှင့် ပူးပေါင်းခဲ့သကဲ့သို့၊ ၎င်းနှင့် ပူးပေါင်းလျက်ရှိသည်။ ဘုရားသခင်၏ ဘုန်းတော်သည် စိတ်ရှည်စွာ စောင့်မျှော်လျက်ရှိသော သန့်ရှင်းသူတို့အပေါ်၌ တည်ရှိတော်မူပြီး၊ သူတို့သည် ကြောက်ရွံ့ခြင်းမရှိဘဲ နောက်ဆုံးသော အလွန်တရာ ဂရုပြုရမည့် သတိပေးချက်ကို ထုတ်ဖော်ကြေညာကာ၊ ဘာဗေလုန်၏ လဲကျခြင်းကို ကြေညာ၍၊ ဘုရားသခင်၏လူမျိုးတို့အား သူမထံမှ ထွက်လာကြရန် ခေါ်တော်မူကြ၏။ ထိုသို့အားဖြင့် သူတို့သည် သူမ၏ ကြောက်မက်ဖွယ် အပြစ်ဒဏ်မှ လွတ်မြောက်နိုင်ကြမည်ဖြစ်သည်»။ Spiritual Gifts, volume 1, 195.
In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.
Agaa fuula duraafi duuba raawwii raajii keessatti, ergaan ergamaa lammaffaa raawwii raajii sadii kan agarsiisudha; sababiin isaas ergaan seenaa kam iyyuu keessatti, “Baabilon yeroo lama kufte” kan jedhu dha.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Báa mi nnomaafo foforo dii akyi, na ɔkae sɛ, Babilon ahwe ase, ahwe ase, kurow kɛse no, efisɛ ɔmaa amanaman nyinaa nom n’aguaman abufuw nsa no. Adiyisɛm 14:8.
The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.
प्रकाशितवाक्य दस का सामर्थी स्वर्गदूत 11 अगस्त, 1840 को प्रथम और द्वितीय हाय की एक भविष्यवाणी की पूर्ति के साथ उतरा, और ऐसा करते हुए उसने 11 सितम्बर, 2001 को प्रकाशितवाक्य अध्याय अठारह के सामर्थी स्वर्गदूत के अवतरण का प्रतिरूप प्रस्तुत किया। तब उस स्वर्गदूत ने, जो अपनी महिमा से पृथ्वी को आलोकित करता है, एक घोषणा की।
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
ئۇ زور بىر ئاۋاز بىلەن كۈچلۈك نىدا قىلىپ مۇنداق دېدى: «ئۇلۇغ بابىل يىقىلدى، يىقىلدى؛ ئۇ جىنلارنىڭ ماكانىغا، ھەر بىر ناپاك روھنىڭ ئۇۋىسىغا، ۋە ھەر بىر ناپاك ھەم نەپرەتلىك قۇشنىڭ قەپىسىگە ئايلاندى.» ۋەھىي 18:2.
The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic Word was the triple application of the three woes.
บทสารของทูตสวรรค์องค์ที่สองในวิวรณ์บทที่สิบสี่ และของทูตสวรรค์ผู้ทรงฤทธิ์ในวิวรณ์บทที่สิบแปด กำลังชี้ให้เห็นว่าบาบิโลนได้ล้มลงแล้วสองครั้ง และบทสารนั้นกำลังระบุบาบิโลนแห่งยุคสุดท้าย บทสารนั้นระบุบาบิโลนแห่งยุคสุดท้าย เพราะการที่บาบิโลนได้ล้มลงมาก่อนหน้านั้นสองครั้ง คือในสมัยของนิมโรด และในสมัยของเนบูคัดเนสซาร์จนถึงเบลชัสซาร์ ได้สถาปนาลักษณะเชิงพยากรณ์ของการล้มลงของหญิงแพศยาในวิวรณ์บทที่สิบเจ็ด ผู้ซึ่งมีข้อความเขียนไว้ที่หน้าผากของนางว่า “บาบิโลนมหานคร” การจะระบุการล้มลงของบาบิโลนครั้งนั้นในยุคสุดท้าย จำเป็นต้องอาศัยพยานสองปากแห่งการล้มลงของบาบิโลนสองครั้งก่อนหน้านั้น เพราะบทสารแห่งยุคสุดท้ายคือ “บาบิโลนล้มลงแล้ว ล้มลงแล้ว” เมื่อทูตสวรรค์ผู้ทรงฤทธิ์เสด็จลงมา ในเวลาที่อาคารใหญ่โตทั้งหลายของนครนิวยอร์กถูกทำให้พังทลายลงด้วยการแตะต้องของพระเจ้า โดยคำประกาศของพระองค์ พระองค์ทรงชี้ให้เห็นกฎแห่งการประยุกต์ใช้คำพยากรณ์สามชั้น การประยุกต์ใช้คำพยากรณ์สามชั้นซึ่งสถาปนาวันที่ 11 กันยายน ค.ศ. 2001 ให้เป็นความสำเร็จครบถ้วนของพระวจนะพยากรณ์ของพระเจ้า ก็คือการประยุกต์ใช้สามชั้นของวิบัติทั้งสามประการ
At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.
Ukwo kuzalisekiseka kwafumela benshi kwinjira mu rwego rwa Future for America, kandi bemera amahame y’isesengura ry’ubuhanuzi yari yarakoreshejwe na Future for America. Ku wa 11 Kanama 1840 harisubiwemo, kandi muri uko gusubiramo ntibyemeje itegeko ry’ibanze rya Miller, ari ryo ko umunsi uhagararira umwaka mu buhanuzi bwa Bibiliya, kuko itegeko ry’ibanze rya Future for America ryari uko amateka y’Abamillerite y’ubutumwa bw’umumarayika wa mbere n’ubw’umumarayika wa kabiri asubirwamo mu mateka y’umuryango w’ubutumwa bw’umumarayika wa gatatu.
It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.
ఎలాగో స్వయంప్రకాశమైన విషయమై కనిపించుచున్నది: 1840 సంవత్సరం అతని సాతానిక మహిమకు చెందిన ఒక నిర్దిష్ట దాడిగా మారినయెడల, సిస్టర్ వైట్ సాతానుని అలా గుర్తించుచున్న ప్రకారమే, 2001 సెప్టెంబరు 11 యొక్క చరిత్ర కూడ అంతే విధమైన దాడికి లోబడినదై యుండవలెను. అందుచేత, గ్లోబలిస్టుల పాత్రనో, లేదా జెస్యూట్లనో, లేదా సి.ఐ.ఎ.నో, లేదా బుష్ కుటుంబాన్నో, లేక ఆ శక్తులలో ఏదో కలయికనో గుర్తించు కుట్రసిద్ధాంతములను మనము కనుగొనుచున్నాము. ఆ సిద్ధాంతములు, కొంత సత్యాంశములను కలిగియున్నప్పటికిని, న్యూయార్కు నగరంలోని ఆ మహా భవనములను కూలదోయించినది దేవుని స్పర్శయే అని చెప్పు భావనను ఖండించుటకై రూపకల్పన చేయబడియున్నవి; తద్వారా మూడవ శాపము ఒక లక్ష నలభై నాలుగు వేల వారి ఉద్యమ చరిత్రలో ప్రవేశించినదని సూచించబడెను.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
«ئەستا ئەو وشەیە دێت کە من ڕاگەیاندووە نیویۆرک دەبێت بە شەپۆلێکی گەورە پاک بکرێتەوە؟ ئەمە هەرگیز من نەوتووە. من وتووم، کاتێک سەیری ئەو بینا گەورانە دەکرد کە لەوێ چینی دوای چین بەرز دەبوونەوە، “چەند دیمەنێکی ترسناک ڕوودەدات کاتێک یەزدان هەڵدەستێت بۆ ئەوەی زەوی بە شێوەیەکی ترسناک بلەرزێنێت! ئەوسا وشەکانی ئاشکراکردنەوە 18:1–3 تەواو دەبن.” تەواوی بەشی هەژدەی ئاشکراکردنەوە ئاگادارکردنەوەیەکە لەوەی کە دێتە سەر زەوی. بەڵام من هیچ ڕووناکییەکی تایبەتم نییە سەبارەت بەوەی کە بە تایبەتی چی دێتە سەر نیویۆرک، تەنها ئەوە دەزانم کە ڕۆژێک ئەو بینا گەورانەی لەوێ بە هەڵگەڕان و وەرگەڕانی هێزی خودا فڕێ دەدرێنە خوارەوە. لە ڕووناکییەکەی کە پێم دراوە، دەزانم وێرانکاری لە جیهاندا هەیە. یەک وشە لەلایەن یەزدانەوە، یەک دەستلێدانێک لە هێزی بەهێزی ئەو، و ئەم دامەزراوە گەورانە دەڕوخێن. دیمەنەکان ڕوودەدەن کە ترسناکییەکەیان ئێمە ناتوانین خەیاڵی بکەین.» Review and Herald, July 5, 1906.
The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.
اس گونہ گون سازشی نظریات، خواہ ان میں بالکل کوئی صداقت نہ ہو یا جزوی صداقت پائی جاتی ہو، سب کے سب اس حقیقت کو کمزور کرتے ہیں کہ اسی تاریخ کے واقعات کو برپا کرنے والی خدا کی عنایتی کارفرمائی تھی۔ یہ مختلف سازشی نظریات سچائی کے خلاف تحریک کے باہر سے شیطان کا حملہ ہیں، لیکن اس نے تحریک کے اندر سے بھی سچائی کو کمزور کرنے کا کام کیا۔ ان داخلی حملوں میں سے ایک اس بنیاد پر قائم ہے کہ کتابِ یوایل کے موضوع کے طور پر روم کو رد کر دیا جائے۔
We will consider that controversy in the next article.
ہم اس تنازعے پر اگلے مضمون میں غور کریں گے۔
The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.
Pethuel ulı Yoelge kelgen Rəbbining sözi. Muni añlañlar, ey qeriler, hem qulaq salıñlar, yurtning barça sakinliri. Bu silerning künliriñlarda yaki ata-bowiliriñlarning künliride bolğanmu? Uni baliliriñlargha sözläp bériñlar, baliliriñlar öz balilirigha sözlisun, ularning baliliri bolsa yene bir avladqa sözlisun. Çekirtkining bir türü qaldurğanni ikkinchisi yédi; ikkinchisi qaldurğanni qurt yédi; qurt qaldurğanni bolsa yene bir yégüchi hasharat yédi. Oyğininglar, ey mestler, yighlañlar; pütün şarap içküchiliri, peryad urunglar, yeni şarap sebäblık, çünki u ağziñlardin üzülüp ketti. Çünki yurtum üstige bir millet chiqti; u küchlük we sansizdur; uning tishliri shirning tishliridek, azu tishliri bolsa zor shirningkidur. Yoel 1:1–6.