In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen, we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, and sifting process which is represented as the Messenger of the Covenant in Malachi chapter three, cleansing the silver and gold is now under way. In Malachi chapter three, it identifies a purging.
સંયુક્ત રાજ્ય અમેરિકા ને દાનિયેલ અધ્યાય અગિયારની કલમ ચૌદમાં “તારા લોકોના લૂંટારાઓ” તરીકે, જે “દર્શનને સ્થાપિત કરે છે,” દર્શાવવામાં આવ્યું છે એવી ખાનગી વ્યાખ્યાને સંબોધતાં અગાઉના બે લેખોમાં, અમે એલેન વ્હાઇટના કલમમાંથી એક અવતરણ ઉદ્ધૃત કર્યું હતું, જેમાં જણાવાયું હતું: “ચર્ચના સભ્યોને વ્યક્તિગત રીતે પરીક્ષણ અને સાબિત કરવામાં આવશે.” માલાખી અધ્યાય ત્રણમાં દર્શાવાયેલ કરારના દૂત દ્વારા ચાંદી અને સોનાને શુદ્ધ કરવામાં આવે છે તે રૂપકમાં પ્રતિનિધિત્વ પામતી આ સાબિત કરવાની, પરીક્ષણ કરવાની અને છટણી કરવાની પ્રક્રિયા હવે ચાલી રહી છે. માલાખી અધ્યાય ત્રણમાં, તે એક શુદ્ધિકરણને ઓળખાવે છે.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.
Atsi esti asëlkäjina nka qollqeta qheisirejina, qollqeta llimp’ichijina; Levípa wawanakunata llimp’ichinqa, qorita qollqet jina qheisirinqa, ukhamat Tatiturux chiqapar uñt’at mä luqtäwi luqtapjjañapataki. Ukatsti Judá ukat Jerusalén markanakan luqtäwipax Tatitun nayraqatapan kusiskañäniwa, kunjamatix nayra urunakan ukhamarak nayra maranakan utjkäna ukhama. Malaquías 3:3, 4.
Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.
Къединтьващить ся за мысльта, че Съединените щати сѫ символътъ, който установява видението, не сѫ могли или не сѫ били склонни да разбератъ, че вестьта, която бѣ разпечатана презъ юлий 2023 година, е онова, което очиства кандидатитѣ да бѫдатъ между сто четиридесеть и четиритѣ хиляди. Въ синагогата въ Капернаумъ бѣ прообразено окончателното очистване на сто четиридесеть и четиритѣ хиляди.
“Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.
“यीशु ने तिनीहरूलाई स्पष्टसँग भन्नुभयो, ‘तिमीहरूमध्ये केही यस्ता छन्, जो विश्वास गर्दैनन्;’ अनि थप्नुभयो, ‘यसैकारण मैले तिमीहरूलाई भनेको हुँ, कि मेरो पिताबाट उसलाई नदिइएसम्म कुनै मानिस म कहाँ आउन सक्दैन।’ उहाँले तिनीहरूलाई यो बुझाउन चाहनुहुन्थ्यो कि यदि तिनीहरू उहाँतर्फ तानिएनन् भने, त्यसको कारण तिनीहरूको हृदय पवित्र आत्माका लागि खुला नभएको थियो। ‘प्राकृतिक मानिसले परमेश्वरको आत्माका कुराहरू ग्रहण गर्दैन; किनकि ती उसलाई मूर्खता लाग्छन्; न त उसले तिनलाई जान्न सक्छ, किनभने ती आत्मिक रीतिले विवेचित हुन्छन्।’ 1 Corinthians 2:14. विश्वासद्वारा नै आत्माले येशूको महिमा अवलोकन गर्छ। यो महिमा लुकेको रहन्छ, जबसम्म पवित्र आत्माद्वारा आत्माभित्र विश्वास प्रज्वलित हुँदैन।”
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
«با آن سرزنش آشکارِ بیایمانیشان، این شاگردان بیش از پیش از عیسی بیگانه شدند. آنان سخت ناخشنود گشتند، و چون میخواستند منجی را بیازارند و بدخواهیِ فریسیان را خشنود سازند، به او پشت کردند و با خواری ترکش گفتند. آنان انتخاب خود را کرده بودند—صورت را بیروح، پوسته را بیمغز برگزیده بودند. تصمیم ایشان دیگر هرگز دگرگون نشد؛ زیرا دیگر با عیسی راه نرفتند.»
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Пәкәни Униң қолидадур, У Өз хамини толуқ тазилап, буғдайини амбириға жиғиду.’ Матта 3:12. Бу тазилаш заманлириниң бири еди. Һәқиқәт сөзлири арқилиқ саман буғдайдин айрилип чиқиватқан еди. Өзлирини әйнидин артуқ көридиған вә өз һәққанийлиғиға тайинидиғанлиқтин тәнбихни қобул қилалмиғанлиқи, дуняни һәддидин ташқири сөйгәнлики түпәйли кәмтәрлик һаятни қобул қилишни халимиғанлиқи үчүн, нурғунлири Әйсадин йүз өрүди. Бүгүнки күндиму нурғунлар дәл шуниң өзини қиливатиду. Җанлар бүгүнки күндә Қәпәрнаһумдики синагогда болған шу шагиртлардәк синақтин өтмәктә. Һәқиқәт қәлбкә йәткүзүлгәндә, улар өз һаятлириниң Худаниң ирадисигә мувапиқ әмәслигини көриду. Улар өзлиридила түп-асастин өзгириш керәклигини көриду; бирақ өзидин ваз кечидиған бу әмгәкни үстигә елишқа рази болмайду. Шуңа гунаһлири паш қилинған чағда аччиқлиниду. Улар: ‘Бу қетиқ сөз екән; уни ким аңлийалайду?’ дәп ғотулдап, шу шагиртлар Әйсадин айрилип кәткәндәк, рәнҗип кетип қалиду.” The Desire of Ages, 392.
By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.
«Саўаби ҳақиқат» дегән ибара билан Малахиниң йүз қириқ төрт миңниң ахирқи ибадәтханини тазилаш һәққидики тәқсилидики алтун вә күмүч ипадиләнгән еди.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap. Malachi 3:1, 2.
Lihatlah, Aku akan mengutus utusan-Ku, dan ia akan mempersiapkan jalan di hadapan-Ku; dan Tuhan, yang kamu cari, akan dengan tiba-tiba datang ke bait-Nya, yaitu utusan perjanjian, yang kamu sukai; lihatlah, Ia datang, firman TUHAN semesta alam. Tetapi siapakah yang dapat bertahan pada hari kedatangan-Nya? dan siapakah yang akan tetap berdiri apabila Ia menampakkan diri? sebab Ia seperti api pemurni dan seperti sabun tukang penatu. Maleakhi 3:1, 2.
All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness,” they “must study the Scriptures for a purpose.”
Wyɛnkronkronfo nyinaa, ka Malaki ho, rekyerɛ nna a edi akyiri no. Wɔ saa nsɛm yi mu deɛ edi kan a yɛfaa mu no, yɛfaa *The 1888 Materials*, kratafa 403, baabi a wɔbɔ yɛn amanneɛ sɛ, “Nea ɔhome te ne ho so, de ne mprempren nimdeɛ a enni mu pɛ wɔ Kyerɛwsɛm no ho no yɛ no sɛ nea ɛdɔɔso ma ne nkwagye, no repose wɔ nnaadaa a ɛyɛ owu mu.” “Wɔwɔ bebree a wɔmmaa wɔn ho nnyinaso a ɛfata mu wɔ Kyerɛwsɛm mu adwene pa so, na ama wɔatumi ahu mfomso, na wɔabu amanneɛbɔ ne nnebɔneyɛ nyinaa a wɔde ayɛ te sɛ nokware no fɔ.” Wɔn a wɔakyerɛ wɔn wɔ saa fa koro no ara mu no “nyɛ Bible suafo a wɔbɛn mu yiye,” na “wɔnsuaa Kyerɛwsɛm mu nkyekyɛm” a “adwene mu nsonsonoe wɔ ho” no “ɛnam botae bi so.” Wɔn a wɔrekasa akyerɛ wɔn no “nkenkan Bible no [sɛnea ɛbɛyɛ a] wɔde ne mu ntokuru ne ne srade no bɛfa ama wɔn kra. Wɔnte nka sɛ ɛyɛ Onyankopɔn nne a ɛrekasa akyerɛ wɔn. Nanso, sɛ yɛpɛ sɛ yɛte nkwagye kwan no ase, sɛ yɛpɛ sɛ yehu trenee Owia no hann ntwea no,” ɛsɛ sɛ “wɔsua Kyerɛwsɛm no wɔ botae bi mu.”
The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”
पहिलेखात् अनेन निर्दिष्टं यत् तेषां विपथगामिनः भविष्यद्वाणीय-मादरीणां खण्डेषु अन्यतमः *The Great Controversy* इत्यस्य स एव पाठः अस्ति, यस्मिन् एवं लिखितम् अस्ति—“पुरातन-जगति Romanism, नूतन-जगति च apostate Protestantism, ये सर्वान् दैवीयान् विधीन् आद्रियन्ते तेषां प्रति सदृशं मार्गम् अनुगमिष्यतः।” *The Great Controversy*, 615. तेषां निजव्याख्या इदं वाक्यम् एवं प्रतिपादयति यत् “Romanism” अतीत-इतिहासं सूचयति, “apostate Protestantism” तु आधुनिक-जगत्। व्याकरण-साक्ष्येन एतत् सिद्धे यत् अस्मिन् वाक्ये तैः कृतः प्रयोगः तस्य यथार्थ-अर्थात् विपरीततया विकृष्टः अस्ति, तथापि मिथ्या-प्रयोगस्य काचिदपि सार्वजनिक-प्रत्याहार-घोषणा तैः न प्रदर्शिता। अपि तु, ते तमेव पाठं स्वस्य आगामी zoom-सभायाः विज्ञापनाय उपयुज्यन्त। तथापि अस्मान् एवं अवबोध्यते—“दैवीयं सत्यम् अधीत्य यथाशक्ति परिश्रमपूर्वकं अन्वेष्टव्यमिति आवश्यकतां सर्वेषां समक्षम् अस्माभिः दृढतया स्थापनीया, यथा ते सत्यं किमिति न केवलं जानन्ति, किन्तु यथार्थतया जानन्ति इति।” अस्य मिथ्या-दावस्य प्रत्याहाराय कश्चन प्रयत्नो न कृतः; एतच्च प्रतीयते यत् ये एतस्य मिथ्या-प्रयोगस्य प्रचारं कुर्वन्ति ते “सत्यं किम्” इति “परिश्रमपूर्वकं अन्वेषयन्ति” इति न मन्यन्ते।
From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.
بەیەخەی ئەم ناکۆکییەوە لە سەرەتاوە، ئێمە بەو شێوەیە لێی نزیک بووینەوە کە وەک ئەوەی تەنها ناکۆکییەک نەبێت لەنێوان ڕاستی و هەڵەدا لەسەر ئەوەی «دزەکانی گەلەکەت» کێن، و هێشتا لەسەر هەمان هەڵوێست دەماوم. وتارەکان لەسەر پەرتووکی دانیال گەیشتبوونە خاڵێک لە ژمارەی دوو سەددا کە تێگەیشتنی ئایەتەکانی سێزدە تا پانزدەی دانیال یازدە بە شێوەیەکی پتەو ڕوون کرابووەوە. ئەو ئایەتانە مێژوویەک نیشان دەدەن لە ساڵی 1989ەوە هەتا یاسای یەکشەممەی نزیک-هاتوو کە لە ئایەتی چلەمی دانیال یازدەدا هەیە.
We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:
Же биз қырықынчы айатның яшырын тарихы деп шу тарихны ениқлап кәлдуқ. Ҳәм биз шуни һәм ениқлидуқки, вақтеки Апа Уайт «мөһүрләнгән китап Вәһий әмәс, бәлки ахирқи күнләргә мунасивәтлик Даниял пәйғәмбәрлигиниң шу қисми» дәп ейтиду, Даниял китавиниң он биринчи баби қырықынчы айатиниң яшырын тарихи «Даниял пәйғәмбәрлигиниң шу қисми»дур. Он үчтин он бәшкичә болған айатлар ахирқи күнләрдә мөһүри ечилған пәйғәмбәрлик һәқиқитини ипадиләйду. Шуңа бу үч айат йәнә Вәһий китавида синақ муддити йепилиштин азла бурун мөһүри ечилидиған һәм «Әйса Мәсиһниң Вәһийи», һәм «Йәттә Гүмбүрләш» сүпитидә һәм тәсвирлиниду. Апа Уайт «Даниял китавиниң шу қисми»ни тилға алғанда, бу сөз орунлашқан парчә мундақ дейиду:
“Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’
«Мана́ндзыр к1ум дыщыщтэкъым, Апокалипсисым и символ къэхъуаращ зэмылъагъуак1э къыщызэрыхъуагъэхэм ящы1эу, мы тхылъыр зэрыхъуак1уэ пщ1эрылъын ф1эк1уэнымк1э, щыщ ибжьэу щы1э хъыбарым и мәгъанэ къэзыгуры1уэну къыхуэщ1энур къэзыф1эщык1ыну. Мы мистериэхэр Иоанным къэзыгъэлъэгъуа Хэт, хъыбарыр къэзыгуры1уэну гупсысэ хущ1эу зэрыщ1этхъэ къэзыщ1ыгъуэур, уафэм и хъугъуэхэм и къыщыхъумэфэ къыщригъэщ1энущ. Зи гур хъыбарыр къабзэу къызэрык1уэным къыхуэгъэхьэзырахэр, и уэрэдым къаIуатэр къагуры1уэну къызэф1эщытынущ, яхуэфынущ абы къыдек1уэ псалъэхэм щыIэ гъэф1ак1уэр: “мы пророчествэм и псалъэхэр зэзыщ1эджэрэмрэ, абы щытхауэ щыIэхэр зэрыщ1ащэрэмрэ” яхуэщ1энур.»
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.
“अकन्याय पारण-थुराय बिब्लिया बिसोर गासै पुथिफोर जुमाय आरो जोबाय। बेयाव दानियेलनि पुथिनि पुरायावनि भागखौ मोननो हायो। मोनसेया आगांबानी; गुबुनखौ मोनसे फोरोंगोना। सिल माराखानाय पुथिखौ पारण-थुराय बुङो नङा, नाथाय दानियेलनि आगांबानिनि बे गाहाय-हानाय भागखौ, जाय जोबथा साननि सोमोन्दै। दूतजों आदेश होनाय जाथाय, ‘नाथाय नों, हे दानियेल, बाथ्राफोरखौ बन्द खालाम, आरो पुथिखौ सिल मारा, जोबथा साननि समाय फाव।’ दानियेल 12:4।” Acts of the Apostles, 584, 585.
The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.
ᎧᏃ “complement” ᎦᏛᎦᎵᏍᏙᏗ ᎤᏍᏗᏱ ᎢᏳᏍᏗ ᎠᎵᏍᏆᏗᏍᎬ ᎠᎴ ᎤᏍᏆᏛ ᎢᎬᏩᎵᏍᏔᏅᎢ ᎤᏛᏗᏍᎪᎢ. ᏕᏂᎵᎤ ᎪᏪᎵ ᎤᏤᎵ ᎤᏂᎬᎫᏴᏓᏁᎸ ᎤᏍᏛ ᎤᎬᏛᏂᏍᎬ ᎢᎬᏩᎵᏍᏔᏅᎯ, ᎤᎵᏍᏚᎲ ᎠᏍᏆᏂᎪᏗ ᎾᎯᏳ ᎠᏍᏆᏂᎪᏗ ᎤᏓᎷᎸᎢ, ᎤᏍᏆᏛ ᎢᎬᏩᎵᏍᏔᏅᎢ ᎦᎵᏉᎩ ᎠᏓᏣᎳᎩᏍᎬ “line upon line” ᎠᎴ “Revelation of Jesus Christ,” ᎠᎴ “the Seven Thunders” ᎤᏂᎦᏛ. Ꮎ ᏦᎢ ᎠᎾᏛᎦᎵᏍᏙᏗ ᎤᏂᏡᏅ ᎾᏍᎩ ᎧᏃᎮᏛ ᎦᎵᏍᏚᎲᎯ ᎨᏒᎢ, ᎠᎴ ᎾᏍᎩ ᎤᏂᏍᏗ ᎨᏒ “words of truth” ᎾᏍᎩ ᎬᏗᏍᎬ ᎨᏒ ᎤᎾᏓᎪᎲᏍᏗᏱ “purge” ᎠᏂᏍᎪᎯᏧᏈ ᏅᎩ ᎦᏍᎪᎯ ᏅᎩ ᎢᏯᏂᏛ, ᎹᎳᎦᏱ ᎤᏤᎵ ᎤᎵᏍᏔᏅᎯ ᎤᎵᏍᎩᏍᏗ ᎤᏓᏅᏙ ᎤᎬᏩᎶᏒᎢ ᎤᎵᏍᏆᏗᏍᎬ ᎠᏍᏆᏂᎪᏗᏱ, ᎾᏍᎩ ᏕᏂᎵᎤ 11 ᎢᏗᏟᎶᏍᏔᏅ 13 ᎢᏯᏍᏘ 15 ᏗᏂᏁᎬ ᎭᏫᏂᏗᏢ ᎠᎵᏥᏙᎲᎢ. ᎤᏰᎵᏛ ᎠᏰᎵ ᎡᎳᏗ ᎤᏓᏰᎵᎢ ᎾᏍᎩ ᎪᎱᏍᏗ ᎪᎯ ᎨᏒ ᎠᏓᏡᬾᏍᎬ ᎠᎵᏥᏙᎲᎢ, ᎠᎴ ᎾᏍᎩ ᎢᏳᏍᏗ ᎤᏁᎬ ᎠᏎ ᎾᏍᎩ ᎤᏠᏱ ᎠᏓᏡᬾᏍᎬ ᎾᏍᎩ ᎦᎬᏩᎵᏰᏤᎸᎯ ᎨᏎ ᎹᎵᎵᏓᏍ ᎤᏂᎪᎵᏰᏗᏍᎬ ᎤᏂᏃᎮᏍᎬ ᎠᏁᎯ ᎤᏂᎬᏫᏳᎯ ᎤᏤᎵ ᎤᏂᎬᏫᏳᎯ ᎠᏤᎵ ᎤᏂᏪᎵᏓᏍᏛᎢ.
To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.
بند ساتم چواردە کە دەڵێت «دزەکانی گەلەکەت» بریتین لە ویلایەتە یەکگرتووەکان، هاوشێوەیەکی تەواوە لەگەڵ ئەوەی پرۆتستانتەکانی مێژووی میلەریتی داوایان دەکرد دزەکان ئانتیۆخۆس ئەپیفانێس بوون. ئەم ناکۆکییە خاشاک لە زێڕ و زیو پاک دەکاتەوە، بەڵام بابەتە گرنگترەکە ئەوەیە کە ئەم ناکۆکییە ڕێگای ئەوەی خۆش کردووە تاکو ئەوانەی بە لاویەکانی مالاکی بەشی سێیەم نیشان دراون، زیاتر لە هەر کاتێکی پێشوو وشەی پێشبینیی خۆدا بە قووڵی بخوێننەوە. «پیاوی فرچەی خۆڵ»ی خەونی ویلیام میلەر ئێستا سکاڵا و گوهرە ساختەکان لە ژوورەکە دەهاوێتە دەرەوە، پێش دەستپێکردنی کارەکەی لە دووبارە کۆکردنەوەی گوهرە ڕاستەقینەکان بە ڕیزبەندییەکی تەواو کە دەدرەوشێتەوە دە برابر زیاتر لە خۆر.
The controversy was allowed to take place to accomplish that very work, for we have been informed that, “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.”
ဤအငြင်းပွားမှုကို ထိုအလုပ်ကိုပင် ပြီးစီးစေရန် ခွင့်ပြုခဲ့ခြင်းဖြစ်၏။ အကြောင်းမှာ ကျွန်ုပ်တို့အား ဤသို့ အသိပေးထားသောကြောင့်ဖြစ်သည်— “ဘုရားသခင်သည် မိမိ၏လူမျိုးကို နိုးထစေတော်မူလိမ့်မည်။ အခြားနည်းလမ်းများ မအောင်မြင်ပါက၊ မှားယွင်းသောသင်ကြားချက်များသည် သူတို့အလယ်သို့ ဝင်ရောက်လာလိမ့်မည်၊ ထိုအရာများက သူတို့ကို စစ်ထုတ်၍ ကောက်ရိုးကို ဂျုံမှ ခွဲထုတ်လိမ့်မည်။ သခင်ဘုရားသည် မိမိ၏နှုတ်ကပတ်တော်ကို ယုံကြည်သမျှသောသူအပေါင်းတို့အား အိပ်ပျော်ခြင်းမှ နိုးထလာကြရန် ခေါ်တော်မူ၏။ အဖိုးတန်သောအလင်းသည် ဤအချိန်နှင့် သင့်လျော်စွာ ရောက်ရှိလာပြီ။ ထိုအလင်းသည် ကျွန်ုပ်တို့အပေါ် တိုက်ရိုက်ရောက်ရှိနေသော အန္တရာယ်များကို ဖော်ပြပြသသော သမ္မာကျမ်းစာအမှန်တရားဖြစ်၏။ ဤအလင်းသည် ကျွန်ုပ်တို့အား သမ္မာကျမ်းစာများကို လုံ့လဝီရိယရှိစွာ လေ့လာဆည်းပူးရန်နှင့် ကျွန်ုပ်တို့ စွဲကိုင်ထားသော ရပ်တည်ချက်များကို အလွန်တိကျစွာ စိစစ်ဆန်းစစ်ရန် ဦးဆောင်ပေးသင့်၏။ ဘုရားသခင်သည် အမှန်တရား၏ အကျိုးသက်ရောက်မှုအရပ်ရပ်နှင့် ရပ်တည်ချက်အမျိုးမျိုးအားလုံးကို ဆုတောင်းခြင်းနှင့် အစာရှောင်ခြင်းဖြင့် စေ့စေ့စပ်စပ်နှင့် မလျော့မရဲ ရှာဖွေစစ်ဆေးစေလိုတော်မူ၏။ ယုံကြည်သူတို့သည် အမှန်တရားသည် အဘယ်အရာဖြစ်သည်ကို ဆိုင်ရာ ယူဆချက်များနှင့် မရှင်းလင်းမတိကျသော အယူအဆများအပေါ်၌ အနားယူမနေသင့်ကြ။”
The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”
“गुमराह कुनारीं सीखो” जे वो अपने सूतल पवित्तर लोकन के जगावे खातिर होने देत अउर बरतत हउवन, “पुरान विवाद” हउवन।
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Messages, book 2, 109.
«Տարիների պատմության և մարգարեության մեջ Աստծո Խոսքը պատկերում է ճշմարտության և մոլորության միջև երկարատև հակամարտությունը։ Այդ հակամարտությունը դեռ շարունակվում է։ Այն, ինչ եղել է, պիտի կրկնվի։ Հին վեճերը պիտի վերստին հարություն առնեն, և նոր տեսություններ անընդհատ պիտի ի հայտ գան։ Բայց Աստծո ժողովուրդը, որ իր հավատքով և մարգարեության կատարման մեջ իր մասնակցությամբ դեր է ունեցել առաջին, երկրորդ և երրորդ հրեշտակների լուրերի հռչակման մեջ, գիտի, թե որտեղ է կանգնած։ Նրանք ունեն մի փորձառություն, որ առավել թանկարժեք է, քան զտված ոսկին։ Նրանք պետք է ժայռի պես հաստատուն կանգնեն՝ իրենց վստահության սկզբնավորությունը մինչև վերջ անսասան պահելով»։ Selected Messages, գիրք 2, 109։
The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.
“སོ་མཚམས་སྤྱོད་མཁན་ཁྱེད་ཀྱི་མི་རྣམས” ཞེས་པའི་རྩོད་གླེང་ནི་མི་ལར་རཱའི་ལོ་རྒྱུས་ནང་གི་རྙིང་པའི་རྩོད་གླེང་ཞིག་ཡིན་ལ། དེ་ཉིད་ནི་ཁོང་ཚོས “མཐའ་མར་བརྟན་པོར་འཛིན་དགོས་པ” ཞེས་བསྟན་པའི “ཁོང་ཚོའི་ཡིད་ཆེས་ཀྱི་ཐོག་མ” ཡིན། མི་འབུམ་བཞི་བཅུ་ཞེ་བཞི་སྟོང་གི “ཡིད་ཆེས་ཀྱི་ཐོག་མ” ནི་1843 དང་ 1850 ལོའི་སྔོན་བྱོན་པ་རྣམས་ཀྱི་རིས་མཐུན་ཐོག་ཏུ་མཚོན་པའི་རྨང་གཞིའི་བདེན་པ་དག་ཡིན།
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.
“Kaawuu mootichaa yaada obbolootaa fi obboleettota keenyaa hojii guyyoota dhumaa kanneen keessatti dhaabbachuuf saba qopheessuu irraa garagalchuuf yaalaa jira. Sophistriiwwan isaa yaada namootaa balaa fi dirqama yeroo kanaa irraa fageessuuf qophaa’aniiru. Isaan ifa Kiristoos saba isaatiif kenneef jecha irraa samii ka’ee Yohannisitti fidde akka waan homaa hin taaneetti lakkaa’u. Mul’atonni keenya dura yeroo dhihoo keessatti ta’an xiyyeeffannaa addaa argachuuuf barbaachisummaa gahaa hin qaban jechuun barsiisu. Isaan dhugaa madda isaa samii irraa ta’e humna-dhabeessa godhu; akkasumas saba Waaqayyoo muuxannoo isaanii durii irraa saamanii, bakka isaa saayinsii sobaa isaaniif kennu.”
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’
“‘Rabbimiz belə buyurur: Yollarda durun, baxın və qədim cığırları soruşun, yaxşı yolun harada olduğunu araşdırın və o yolla gedin.’”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“የእምነታችንን መሠረቶች ለማፍረስ ማንም አይፈልግ፤—እነዚህ መሠረቶች በሥራችን መጀመሪያ ላይ፣ ቃሉን በጸሎት የተሞላ ጥናት እና በራእይ የተቀመጡ ናቸው። ባለፉት ሃምሳ ዓመታት እኛ በእነዚህ መሠረቶች ላይ እየገነባን ነበር። ሰዎች አዲስ መንገድ አግኝተዋል ብለው ሊያስቡ ይችላሉ፣ እናም ከተቀመጠው መሠረት የሚበልጥ ጽኑ መሠረት ሊያኖሩ እንደሚችሉ ሊመስላቸው ይችላል። ነገር ግን ይህ ታላቅ ማታለል ነው። ከተቀመጠው መሠረት በቀር ሌላ መሠረት ማንም ሊያኖር አይችልም።”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.
“Kay dënn ñu bari daan jéem a tabax benn ngëm gu bees, te di sampi ay njariñ yu bees. Waaye ndax lu yàgg la seen tabax ga taxawoon?—Léegi la daanu woon; ndaxte sampuwul woon ci Kawar ga.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?
«Թէ՞ միթէ առաջին աշակերտները չպէտք էր բախուէին մարդկանց ասածներին։ Չէ՞ որ նրանք պէտք էր լսէին կեղծ տեսութիւններ, եւ ապա, ամէն ինչ անելուց յետոյ, հաստատուն կանգնէին՝ ասելով. «Ուրիշ հիմք ոչ ոք չի կարող դնել, քան այն, որ դրուած է»։»
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.
«پس ما باید آغازِ اطمینانِ خود را تا به انتها استوار نگاه داریم. کلماتِ قدرت از سوی خدا و از سوی مسیح به این قوم فرستاده شده است و آنان را جزء به جزء از جهان بیرون آورده و به روشناییِ آشکارِ حقیقتِ حاضر داخل ساخته است. خادمانِ خدا با لبهایی که به آتشِ مقدّس لمس شده بود، این پیام را اعلام کردهاند. کلامِ الهی مُهرِ خود را بر اصالتِ حقیقتِ اعلامشده نهاده است.» Review and Herald, March 3, 1904.
Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.
ޖެރެމަޔާގެ “ޤަދީމީ މަގުތައް” އަކީ “އަހަރެމެންގެ ކަންތަކުގެ ފެށުމުގައި ލައިދެވުނު އަސާސްތައް” އެވެ. އެ ހައްޤުތައް ބިނާކުރެވިފައިވަނީ “ބިލައިގައި” އެވެ، އަދި މިލަރައިޓް ތާރީޚުގައި އެ އަސާސީ ހައްޤުތަކަކީ 1842، 1843 އަދި 1844 ގައި އިޢުލާންކުރެވުނު “މިހާރުގެ ހައްޤު” ގެ މެސެޖެވެ.
“May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Ñandejára tanepytyvõ rehechakuaávo umi ñe’ẽ che ha’éva’ekue. Umi oĩva Ñandejára ñangarehára ramo Sión murálla ári toiko kuimba’e ikatúva ohecha pe tavayguakuérape henonderã umi mba’e vai oúva,—kuimba’e ikatúva ombojoavy añetegua ha japu, tekojoja ha tekojoja’ỹ.”
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.
“ᎠᏛᏅᏗ ᎤᎷᏨᎯ: ᎥᏝ ᎪᎱᏍᏗ ᎤᏪᎵᎯ ᎤᎵᏍᏕᎸᏗ ᏱᎨᏎᏍᏗ ᏗᏓᎵᏓᏍᏗ ᎤᏓᎴᎩ ᎤᎬᏫᏳᎯ ᎥᎦᏃᎯᏳᏒ ᎾᏍᎩ ᏥᏙᏥᏍᏆᏂᎪᏔᏅ 1842, 1843, ᎠᎴ 1844 ᎠᏕᏘᏴᏛ ᎤᎵᏥᏙᏗ ᎤᎷᏨᎯ ᏅᏓᎬᏩᏓᎴᏅᎲᎢ. ᎠᏴ ᎠᏆᏴᎯ ᎠᏆᏓᏑᏯ ᎯᎠ ᎠᏕᏘᏴᏛ ᎠᎩᏯ, ᎠᎴ ᎾᎯᏳ ᏅᏓᎬᏩᏓᎴᏅᎲ ᎡᎶᎯ ᎠᏂᏙᎾᎥ ᎦᏥᏙᎾᎥ, ᎤᏙᎯᏳᎯ ᏱᎩ ᎢᎦᎦᏘ ᎠᏆᏁᎸ ᎤᏁᎳᎩ. ᎥᏝ ᏱᏙᏧᎵᏍᎪᎸᏗ ᎣᎦᏰᏟ ᎤᏛᏗ ᏙᏓᏅᏒ ᎦᎫᎴ ᎠᎦᏅᏅᎢ, ᎾᏍᎩ ᎦᏙᏓᏆᎧᎵᎢ ᎢᎦ ᏱᎩ ᎢᎦ ᎣᏍᏛ ᎤᏲᎯᏍᏗ ᎤᏓᏙᎵᏍᏗ ᎢᏗᏲᎯᏎᎲ ᏗᏲᎲᎢ ᎢᎦᎦᏘ. ᏥᎪ ᏱᎵᏥᏙᎦ ᎠᏆᏲᎯᏎᏗ ᎢᎦᎦᏘ ᎠᏆᏁᎸ ᎤᏁᎳᎩ? ᎾᏍᎩ ᎠᏎ ᏅᏯ ᏂᎦᎵᏍᏛ ᏗᎬᏩᏓᎴᏅᎢ ᎤᏍᏗ. ᎾᏍᎩ ᎠᎩᏘᏂᏙᎲ ᏅᏓᎬᏩᏁᎸᎯ Ꭲ. ᎢᏓᎵᏅᏟ ᎠᎴ ᎢᏓᎵᏍᏓ, ᎤᏁᎳᎩ ᎬᏃᏛ, ᎠᎴ ᎤᎬᏫᏳᎭ ᏥᎩ, ᎠᎴ ᎪᎯ ᎢᎦ ᎠᏓᏛᏁᎭ. ᎤᏬᏰᏂ ᎤᏪᎧᏛ ᎠᏁᎳᏅᎢ ᎠᏑᎵ, ᎠᎴ ᎤᏤᎵ ᎤᏓᏙᎵᏣᏛ ᎠᏑᎵ ᎤᏖᎸᎲ ᎤᏩᏒ ᎤᏚᎸᏗ ᎠᏠᎯᏍᏗᏱ. ᎠᏂᏍᎦᏯ ᏞᏍᏗ ᏗᎬᏩᏂᏥᏍᏓ ᏗᎪᏪᎵ, ᎯᎠ ᎠᏂᏪᏍᎬ ᎢᏳ ᎾᏍᎩ ᎠᏎ ᎤᏅᏗᏍᎬᎢ, ᎠᎴ ᎢᏳ ᎾᏍᎩ ᎥᏝ ᏱᎨᏎᏍᏗ ᎠᏅᏗᏍᎬᎢ. ᎤᏁᎳᎩ ᏫᏓᎬᏩᏂᏥᏍᏓ ᎦᎸᎳᏗ ᎤᎬᏫᏳᎯ. ᎿᎭᏉ ᎦᎸᎶᎢ ᎢᎦᎦᏘ ᏙᏓᎵᏂᎬᎵᎵ ᎠᏓᏅᏙ-ᏗᎦᏁᎸ, ᎠᎴ ᏓᏲᎦᎧᎿᎭᏩᏛ ᎤᏍᏕᎸᏗ ᎤᏁᎳᎩ.” Review and Herald, April 14, 1903.
The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.
1842, 1843, और 1844 में जिस सन्देश की घोषणा की गई थी, वह वही सन्देश है जो 1843 के अग्रदूत चार्ट पर दर्शाया गया है। मई 1842 में, 1843 के तीन सौ चार्ट मुद्रित किए गए। एलेन व्हाइट और अग्रदूतों ने सबने यह गवाही दी कि वह चार्ट हबक्कूक अध्याय दो में दी गई उस आज्ञा की पूर्ति था कि दर्शन को लिखो और उसे पटियाओं पर स्पष्ट करो। उसी इतिहास में तीन सौ मिलेराइट प्रचारक थे, और एसडीए इतिहासकार इस तथ्य की गवाही देते हैं कि वे सब 1843 के चार्ट का उपयोग करते थे।
What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?
¿Qué impulsaría a una persona a afirmar que la identificación pionera de Roma como los ladrones de tu pueblo, tal como está representada en la gráfica, es errónea? ¿Qué impulsaría a alguien a aceptar esa afirmación? Y, sin embargo, ¿qué nos impulsa a quienes afirmamos aceptar la comprensión pionera de que Roma está simbolizada con la expresión «ladrones de tu pueblo», y sin embargo en realidad no somos capaces de defender por nosotros mismos esa comprensión?
In the first article we cited the following passage:
Maqaalkii koowaad waxaan ku soo xigannay tuducan soo socda:
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us.” Testimonies, volume 5, 708.
“ሰው በአእምሮ እድገት ምን ያህል የተራመደ ቢሆንም፣ ለአንድ አፍታ እንኳ ስለ በለጠ ብርሃን እጅግ ጥልቅና የማያቋርጥ የቅዱሳት መጻሕፍት ምርመራ አያስፈልግም ብሎ አያስብ። እኛ እንደ ሕዝብ እያንዳንዳችን የትንቢት ተማሪዎች እንድንሆን ተጠርተናል። እግዚአብሔር ሊያቀርብልን የሚችለውን ማንኛውንም የብርሃን ጨረር እንድናስተውል በትጋት መጠበቅ አለብን።” Testimonies, volume 5, 708.
I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represents the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.
A ni chike na “ìhè nke Chineke” na-ewebata “nye anyị” ugbu a bụ nke a: na anyị etetabeghị nke ọma n’ọrụ dịịrị anyị ịghọta n’onwe anyị amaokwu iri na ise mbụ nke Daniel iri na otu, nakwa na anyị aghọtaghị na amaokwu iri na atọ ruo iri na ise nke otu isi ahụ na-anọchi anya eziokwu ndị na-arụzu nsachapụ ikpeazụ na ịkàrà nke otu narị puku iri anọ na anọ. Ọ bụrụ na e nweghị ozizi ụgha e webatara n’akụkọ ihe mere eme a n’onwe ya, nke ahụ ga-abụ ihe àmà na anyị mụ anya nke ọma. Ma esemokwu a na-egosi ihe ọzọ.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..
«Барои он ки дар миёни қавми Худо ҳеҷ баҳсу изтиробе нест, набояд онро далели қатъӣ шумурд, ки онҳо ба таълимоти саҳеҳ маҳкам часпидаанд. Сабабе барои тарсидан ҳаст, ки мабодо онҳо миёни ҳақиқат ва хато ба таври равшан фарқ нагузоранд. Ҳангоме ки бо таҳқиқи Навиштаҳо ҳеҷ масъалаи наве ба миён оварда намешавад, ҳангоме ки ҳеҷ ихтилофи назаре падид намеояд, ки одамонро водор созад, то худ барои худ Китоби Муқаддасро бикобанд, то мутмаин шаванд, ки ҳақиқатро доранд, он гоҳ бисёре аз одамон, ҳамчунон ки дар замонҳои қадим буд, ба суннат мечаспанд ва чизеро мепарастанд, ки намедонанд чист....»
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
«ܐܠܗܐ ܢܥܝܪ ܠܥܡܗ؛ ܐܢ ܫܪܟܐ ܐܘܪ̈ܚܬܐ ܠܐ ܡܨܠܚܢ، ܗܪ̈ܣܝܣ ܢܥܠܢ ܒܝܢܬܗܘܢ، ܘܗܢܝܢ ܢܕܩܩܢ ܐܢܘܢ، ܘܢܦܪܫܢ ܬܒܢܐ ܡܢ ܚܛ̈ܐ. ܡܪܝܐ ܩܪܐ ܠܟܠܗܘܢ ܐܝܠܝܢ ܕܡܗܝܡܢܝܢ ܒܡܠܬܗ ܕܢܬܬܥܝܪܘܢ ܡܢ ܫܢܬܐ. ܢܘܗܪܐ ܝܩܝܪܐ ܐܬܐ، ܕܡܬܚܫܚ ܠܙܒܢܐ ܗܢܐ. ܗܢܘ ܫܪܪܐ ܕܟܬܒܐ ܩܕܝܫܐ، ܕܡܚܘܐ ܠܣܟ̈ܠܘܬܐ ܕܩܪܝܒܢ ܥܠܝܢ. ܗܢܐ ܢܘܗܪܐ ܙܕܩ ܕܢܘܒܠܢ ܠܥܝܢܐ ܚܦܝܛܐ ܕܟܬܒ̈ܐ ܩܕܝܫ̈ܐ ܘܠܒܘܚܢܐ ܒܩܝܩܐ ܛܒ ܕܡܘܩܦ̈ܐ ܕܐܚܝܕܝܢܢ. ܐܠܗܐ ܨܒܐ ܕܟܠܗܝܢ ܦܢܝ̈ܬܐ ܘܡܘܩܦ̈ܐ ܕܫܪܪܐ ܢܬܒܨ̈ܝܢ ܒܫܘܪܪܐ ܘܒܡܬܡܕܢܘܬܐ، ܒܨܠܘܬܐ ܘܒܨܘܡܐ. ܡܗܝܡܢ̈ܐ ܠܐ ܙܕܩ ܕܢܢܝܚܘܢ ܥܠ ܣܒܪ̈ܐ ܘܪ̈ܥܝܢܐ ܠܐ ܡܫܡܗ̈ܐ ܕܡܢܐ ܗܘ ܫܪܪܐ. ܗܝܡܢܘܬܗܘܢ ܙܕܩ ܕܬܗܘܐ ܫܪܝܪܐܝܬ ܡܬܬܣܝܡܐ ܥܠ ܡܠܬܐ ܕܐܠܗܐ، ܕܟܕ ܢܐܬܐ ܙܒܢܐ ܕܢܣܝܘܢܐ ܘܢܬܬܝܒܠܘܢ ܩܕܡ ܡܘܬܒ̈ܐ ܕܢܬܠܘܢ ܦܬܓܡܐ ܥܠ ܗܝܡܢܘܬܗܘܢ، ܢܫܟܚܘܢ ܠܡܬܠ ܥܠܬܐ ܠܣܒܪܐ ܕܐܝܬ ܒܗܘܢ، ܒܡܟܝܟܘܬܐ ܘܒܕܚܠܬܐ.»
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound.” Testimonies, volume 5, 708.
«Қозғаңдар, қозғаңдар, қозғаңдар. Біз дүниеге ұсынатын тақырыптар біз үшін тірі шындық болуға тиіс. Біз сенімнің негізгі баптары деп санайтын ілімдерді қорғауда ешқашан толықтай негізді емес дәлелдерді қолдануға өзімізге жол бермеуіміз маңызды». Testimonies, volume 5, 708.
As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”
Yvyrakuéra Ñandejára retãyguakuéragui ñamondoho hag̃ua ko ñehesa’ỹijópe, rohechaukáta pe ñomongeta oĩva Daniel 11:14 rehe umi protestánte ha umi Millerigua apytépe ha’eha peteĩchante pe ñomongeta oĩva pe interpretación pyahu ha iñambuéva apytépe, he’íva Estados Unidos, ha ndaha’éi Roma, omopyenda pe visión. Pe posición he’íva The Great Controversy oipuruha pe ñe’ẽjoaju “old world” ohechauka hag̃ua tembiasakue yma guare, ha’e peteĩ “suposición ha idea ndojekuaaporãiva” ha ha’e peteĩ techaukarã peteĩ “ñemongeta ndaha’éiva hekopete maymávaite”.
Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.
Ki tapel ir y utilizá passage a para sostene su suposición ke e Milleritenan tabata inkorekto den identifiká Roma komo e ladronnan di bo pueblo, mester kumpli ku nan obligashon kristianu i publikamente retirá nan afirmashon, pasobra esaki no por sostene ni gramatikalmente ni históricamente. Pa esnan ku ta sinta na banda di e kontroversia aki, boso ta responsabel pa drechamente dividí e palabra di berdat, pasobra boso a wòrdu yama pa ta un individuo ku ta un estudiante di profesia, no un sigidor di e idea di un hende.
Men wrest the Scriptures to their own destruction.
Ayinaypachaq qillqakunata kikinkupa tukukuyninkama qiwllanku.
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.
Ndzi hlayeni leswaku ku lehisa mbilu ka Hosi ya hina i ku ponisiwa; hilaha ni makwerhu wa hina la rhandzekaka Pawulo na yena, hi ku ya hi vutlhari lebyi a nyikiweke byona, a mi tsaleleke hakona; Kukotisa ni le ka mapapila ya yena hinkwawo, loko a vulavula eka wona hi ta swilo leswi; exikarhi ka swona ku ri ni swin’wana leswi nonon’hwaka ku swi twisisa, leswi lava nga riki na dyondzo ni lava nga tshamisekangiki va swi gombonyokisaka, hilaha va endlaka hakona ni le ka Matsalwa laman’wana, ku va lovisa ka vona vini. Hikokwalaho, varhandziwa, leswi mi swi tivaka ka ha ri emahlweni, tivoneleni leswaku mi nga ha kokeriwi hi ku lahleka ka lavo homboloka, kutani mi wa eka ku tiya ka n’wina. Kambe kulani etintswalweni, ni le ku tiveni ka Hosi ni Muponisi wa hina Yesu Kriste. Eka yena a ku ve ku vangama sweswi ni hilaha ku nga heriki. Amen. 2 Petro 3:15–18.
Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.
Pedro inespika “noin amutuuk naa sañuuk” ti “mangiballikaw” kadagiti Surat “agingga iti bukodda a pannakadadael.” Kas umiso iti dayta a kinapudno, dagiti maulit-ulit a ballaag ni Sister White kadatayo ket agadal tayo met laeng agpaay kadatayo a mismo. No ditay ar-aramiden ti pagrebbengantayo a panagbalin nga estudiante ti padto, itudtudotayo ti bukodtayo a pannakadadael.
It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.
ما الذين هم من سُلّابِ شعبك يُقيمون الرؤيا، وقد بيّن سليمان أنَّه حيث لا تكون رؤيا يهلك الشعب.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Kəy bɑ vɑjən mə zəy, ɑm kəj pɛrɪʃ: bət hi dɑt kipɛθ də lɔ, hapi iz hi. Proverbs 29:18.
One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?
“Perish” zhí yèng definitions hayóu yi-ge, jiù shì bèi shǐ chéng wéi chìluǒ. Rúguǒ duì yìxiàng de lǐjiě bù zhèngquè, nà jiù shì jīyú quèshí bù míngbái huò cuòwù lǐjiě nà gè quèlì yìxiàng de biǎozhēng. Zài Suǒluómén de jǐngjiè zhōng, guī yú nàxiē mièwáng de rén zhī liè, jiù shì quèbǎo nà zhǒng chìtǐ, yě jiù shì jiānglín de zhǔrì fǎlǜ dào lái zhī shí, bèi Zhǔ cóng kǒu zhōng tǔ chū de Láodǐjiā rén suǒ biǎozhēng de chìtǐ. Wèishéme wǒmen yào jiēshòu yí ge guānniàn, tā jì qūjiě le Báiwēi Jiěmèi guānyú xīn shìjiè yǔ jiù shìjiè pínglùn de míngquè yìyì, yòu qìjué le Mǐlè’ěr pài de rèn dìng——jí quèlì yìxiàng de nǎi shì Luómǎ——ér zhè yīdiǎn zài 1843 nián túbiǎo shàng yǐ bèi zhíjiē biǎomíng; ér nà túbiǎo suǒ dàibiǎo de, zhèng shì Fùlín ān xī rì huì de jīchǔ zhēnlǐ, bìngqiě zhè jiù shì Jīdū, nà wànshì pányán, yìqiè guānyú gēnjī de shèngjié túxiàng suǒ biǎozhēng de nà yī wèi?
“But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.
“ناخشیری هەر بینایەک کە لەسەر بنەمایەکی تر جگە لە وشەی خودا دروست بکرێت، دەکەوێت. ئەوەی وەک جولەکەکان لە ڕۆژگاری مەسیحدا، لەسەر بنەمای بیر و بۆچوونی مرۆیی، و لەسەر ڕێوڕەسم و ئایینەکانی داهێنانی مرۆڤ، یان لەسەر هەر کارێک کە بتوانێت بەبێ فیضی مەسیح ئەنجامی بدات، بنای کاراکتەری خۆی لەسەر لمی هەڵوەشاوە بنیاد دەنێت. تۆفانە توندەکانی هەڵچوونی دڵفریوانە ئەو بنەمای لەمەییە لادەبات و ماڵەکەی وەک کاولکارییەک لە کەناراوەکانی کات جێدەهێڵێت.”
“‘“Therefore thus saith the Lord God, … Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.’ Isaiah 28:16, 17.
“‘Nollee, akkas jedha Gooftaan Waaqayyo, … Ani immoo murtii akka hidda safaraatti, qajeelina immoo akka boba’a madaaliitti nan kaa’a; bokkaan cabbii iddoo sobaa itti baqatan ni harcaasa, bishaanonis iddoo dhoksaas ni lolaa.’ Isaayyaas 28:16, 17.
“But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.
“Ngwaahokyedia mmɔborɔhunu di adagyew ma ɔdebɔneyɛfo no. ‘Sɛ mete ase yi, Awurade Nyankopɔn asɛm ni, minni anigye wɔ ɔbɔnefo wu ho; na mmom sɛ ɔbɔnefo no bɛdan afi ne kwan so na wanya nkwa: monsakyera, monsakyera mfi mo akwammɔne so; na adɛn nti na mubewu?’ Hesekiel 33:11. Ɛnne, nne a ɛkasa kyerɛ wɔn a wonnu wɔn ho no, ne Ɔno a ɔkaa awerɛhow mu asɛm wɔ koma yaw mu bere a ɔrehwɛ kurow a ɔdɔ no no: ‘O Yerusalem, Yerusalem, wo a wokum adiyifo no na wosiw abo gu wɔn a wɔasoma wɔn aba wo nkyɛn no so! mpɛn dodow a anka mepɛ sɛ meboaboa wo mma ano, sɛnea akokɔbere boaboa ne mma ano de wɔn hyɛ ne ntaban ase no, nanso moampɛ! Hwɛ, wɔagyae mo fie ama mo sɛ amamfo.’ Luka 13:34, 35, R.V. Wɔ Yerusalem mu no, Yesu huu wiase a apo na abu n’animtiaa ne dom no sɛnkyerɛnne. Ná osu retu, O koma dennen, esiane wo nti! Mpo bere a Yesu nusu guu bepɔw no so no, na Yerusalem da so betumi asakyera adwene, na aguan afi ne ɔsɛe mu. Bere tiaa bi mu no, Ɔsoro Akyɛde no da so retwɛn sɛ wobegye no atom. Saa ara nso na, O koma, Kristo da so kasa kyerɛ wo wɔ ɔdɔ nne mu sɛ: ‘Hwɛ, migyina ɔpon no ano na merebɔ mu: sɛ obi te Me nne na obue ɔpon no a, mɛba ne nkyɛn, na me ne no bedidi, na ɔno nso ne Me.’ ‘Afei ne bere a wɔagye ato mu; hwɛ, afei ne nkwagye da no.’ Adiyisɛm 3:20; 2 Korintofo 6:2.”
“You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.
“एन्वे शिन्तायम सर्यो-वारा, थाबु रेगोन फानाय गोजोंनि गेजेराव दांनो गासै। सोंनाबो, फिसाज्लांनो गैया गोबां गोसो-जागोन। जुब्लि-दांथा जोंखा-जोंखा सिफायनोनि सिगां, जाथिसार जोंनाय गुदि-बुंथिनो सिगाङाव थां। ‘गिदिर बुरजा बेगोराफोरखौ गोसो गैया, आं जियोनाव गोबांनि बिफां थाफायो—मोनथिगोन मोनसे बिफां, नोंथांनाय मोनसे बिफां, गोबां गोनां कोर्नार-स्टोन, जाथिसार बुंथिनि थाखाय; जों मानो, बे जोंखा-जोंखा खामानायाव गुदुंखा-मुदुंखा माबा।’ ‘आंफ्राय नाय, आरो रक्षाय लाबो, फृथिवीनि गासै खालामनिफोर; मानो आंनिबो गथार, आरो गोग्लै गैया।’ ‘मोनसेनिखौ डर नां, मानो आं नोंलोगोन; गाबाङा-गाबाङा थिन्थों नां, मानो आं नोंनि गथार; आं नोंखौ बल होगोन; ओं, आं नोंखौ मदद होगोन; ओं, आं नोंखौ आंनि धार्मिकीनि आगदा जाथ्राफारिनि जों दांथिगोन।’ ‘नोंथां बिनिसोमावनो लाजायब्ला माथो गैया, आरो गाबाङा-गाबाङा थिन्थोंब्ला माथो गैया।’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.
We will continue this study in the next article.
Asɛnka yi ho nhwehwɛmu yi, yebɛtoa so wɔ asɛm a edi hɔ no mu.