We have been forewarned that “old controversies” would be revived in the last days.

Ráa mboyve oje’e vaʼekue ñandéve umi “ñorairõ yma guaréva” oñemoingovejeytaha umi ára pahápe.

“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.” Selected Messages, book 2, 109.

“Tarix və peyğəmbərlikdə Allahın Kəlamı həqiqətlə yanlışlıq arasındakı uzun sürən mübarizəni təsvir edir. Bu mübarizə hələ də davam edir. Keçmişdə olmuş şeylər yenidən təkrarlanacaq. Köhnə mübahisələr yenidən canlandırılacaq, və yeni nəzəriyyələr isə daim ortaya çıxacaqdır.” Selected Messages, book 2, 109.

Invariably those old controversies were a satanic attempt to undermine the role of Modern Rome, for it is papal Rome of the last days who establishes the vision. There are several examples of this fact in the history of Adventism. The first was the controversy between the Protestants and the Millerites as represented upon the 1843 pioneer chart. The only reference on the sacred 1843 pioneer chart, which “was directed by the Lord and should not be altered,” that was not a direct reference to a prophetic truth of God’s word, was the representation of the controversy of the Millerites with the Protestants of that period. The Protestants identified the “robbers of thy people” of Daniel chapter eleven, verse fourteen as Antiochus Epiphanes, while the Millerites knew it was Rome.

ئىشەنسىزكى، ئۇ كونا تالاش-تارتىشلار زامانىۋى رىمنىڭ رولىنى ئاجىزلىتىشقا قارىتىلغان شەيتانىي بىر ئۇرۇنۇش ئىدى، چۈنكى كۆرۈنۈشنى تىكلەيدىغىنى ئاخىرقى كۈنلەردىكى پاپالىق رىمۇدۇر. بۇ ھەقىقەتنىڭ ئادۋېنتىزم تارىخىدا بىر قانچە مىسالى بار. بىرىنچىسى، 1843-يىللىق پېشقاۋۇل سىخىمىسىدا ئەكس ئەتتۈرۈلگەن ھالدا، پروتېستانتلار بىلەن مىللېرىتلار ئارىسىدىكى تالاش-تارتىش ئىدى. «رەب تەرىپىدىن يېتەكلىنىپ، ئۆزگەرتىلمەسلىكى كېرەك» بولغان مۇقەددەس 1843-يىللىق پېشقاۋۇل سىخىمىسىدىكى بىردىن-بىر ئىشارەكى، خۇدانىڭ سۆزىدىكى پەيغەمبەرلىك ھەقىقىتىگە بىۋاسىتە ئىشارە بولمىغان، مىللېرىتلارنىڭ شۇ دەۋردىكى پروتېستانتلار بىلەن بولغان تالاش-تارتىشىنىڭ تەسۋىرى ئىدى. پروتېستانتلار دانىيال 11-باب، 14-ئايەتتىكى «سېنىڭ خەلقىڭنىڭ بۇلاڭچىلىرى»نى ئانتيوخۇس ئېپىفانېس دەپ قارىغان، ئەمما مىللېرىتلار ئۇنىڭ رىم ئىكەنلىكىنى بىلەتتى.

“164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.” 1843 Pioneer Chart.

«164 Антиох Эпифанниң өлүми, әлвәттә, Улуқ Әмирләргә қарши турмиди, чүнки Улуқ Әмирләр туғулуштин 164 йил бурун у аллиқачан 164 йилдин бери өлгән еди». 1843 Pioneer Chart.

Thereafter there was the controversy between James White and Uriah Smith over the correct identification of the “king of the north” in Daniel chapter eleven. James was correct in identifying the “king of the north” in the final verses of Daniel eleven as papal Rome, or as I call it modern Rome. Smith argued the “king of the north” of Daniel chapter eleven, verse thirty-six was atheistic France.

ꯃꯇꯨꯡ ꯂꯩꯕꯗ ꯖꯦꯝꯁ ꯋꯥꯏꯠ ꯑꯃꯁꯨꯡ ꯌꯨꯔꯥꯏꯌꯥ ꯁ꯭ꯃꯤꯠ ꯃꯔꯛꯇ ꯗꯥꯅꯤꯑꯦꯜ ꯆꯦꯞꯇꯔ ꯏꯂꯦꯚꯦꯟꯗ ꯂꯩꯕ “ꯅꯣꯔ꯭ꯊꯀꯤ ꯅꯤꯡꯊꯧ” ꯑꯗꯨ ꯑꯁꯦꯡꯕ ꯃꯁꯥꯛ ꯀꯔꯝꯅ ꯈꯪꯗꯕ ꯑꯗꯨꯒ ꯃꯔꯝꯗ ꯌꯥꯎꯔꯒ ꯑꯣꯏꯈꯤ꯫ ꯗꯥꯅꯤꯑꯦꯜ ꯆꯦꯞꯇꯔ ꯏꯂꯦꯚꯦꯟꯒꯤ ꯑꯍꯥꯟꯕ ꯄꯨꯛꯆꯦꯜꯁꯤꯡꯗ “ꯅꯣꯔ꯭ꯊꯀꯤ ꯅꯤꯡꯊꯧ” ꯑꯗꯨ ꯄꯦꯄꯜ ꯔꯣꯝ ꯑꯃꯁꯨꯡ, ꯑꯩꯅ ꯍꯥꯏꯕ ꯃꯇꯝꯗ ꯃꯣꯗꯔꯟ ꯔꯣꯝꯅꯤ ꯍꯥꯏꯅ ꯖꯦꯝꯁꯅ ꯑꯁꯦꯡꯕ ꯑꯣꯏꯈꯤ꯫ ꯁ꯭ꯃꯤꯠꯅ ꯗꯥꯅꯤꯑꯦꯜ ꯆꯦꯞꯇꯔ ꯏꯂꯦꯚꯦꯟ, ꯚꯔ꯭ꯁ ꯊꯔꯇꯤ-ꯁꯤꯛꯁꯇ ꯂꯩꯕ “ꯅꯣꯔ꯭ꯊꯀꯤ ꯅꯤꯡꯊꯧ” ꯑꯗꯨ ꯑꯦꯊꯤꯁꯇꯤꯛ ꯐ꯭ꯔꯥꯟꯁ ꯑꯣꯏꯔꯦ ꯍꯥꯏꯅ ꯌꯨꯝꯅꯥ ꯑꯣꯏꯈꯤ꯫

“VERSE 36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done.

“VERSE 36. I kumwene adzachita monga mwa chifuniro chake; ndipo adzikweza yekha, nadzitamandira yekha pamwamba pa mulungu aliyense, ndipo adzalankhula zinthu zodabwitsa zotsutsana ndi Mulungu wa milungu, ndipo adzachita bwino kufikira mkwiyo utakwaniritsidwa; pakuti chimene chatsimikiziridwa chidzachitika.

“The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and the Revelation, 292.

«Aquí, el rei que s’introdueix no pot designar el mateix poder que fou esmentat en darrer lloc; és a dir, el poder papal; perquè les especificacions no s’hi adiuen si s’apliquen a aquell poder.» Uriah Smith, Daniel and the Revelation, 292.

Smith inserted his own “private interpretation” when he stated, “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” God’s Word never fails, and it is grammatically incorrect to use a human proposition to deny the clear grammatical structure of the passage. The verse says “and the king” which demands that the king being identified is the same king represented in the previous passage. There is no evidence of a new king, and Smith affirms the “same power which was last noticed” was the “papal power.” He acknowledges in his book that from verse thirty-one through verse thirty-five is the papal power, and with no grammatical evidence identifying a new king in verse thirty-six, he simply argues that the verses following verse thirty-five do not represent the prophetic characteristics of the papal power. He therefore inserts his opinion about France.

سمث نے اپنی ہی “نجی تفسیر” داخل کی جب اُس نے کہا: “یہاں متعارف کرایا گیا بادشاہ اُس قوت ہی کو ظاہر نہیں کر سکتا جس کا آخری بار ذکر ہوا تھا؛ یعنی پاپائی قوت؛ کیونکہ اگر ان تعیینات کو اُس قوت پر منطبق کیا جائے تو وہ درست نہیں بیٹھتیں۔” خدا کا کلام کبھی ناکام نہیں ہوتا، اور یہ نحوی اعتبار سے غلط ہے کہ کسی انسانی قضیے کو استعمال کر کے عبارت کی واضح نحوی ساخت کا انکار کیا جائے۔ آیت کہتی ہے: “اور وہ بادشاہ”، جو اس امر کا تقاضا کرتی ہے کہ جس بادشاہ کی شناخت کی جا رہی ہے وہی بادشاہ ہے جس کی نمائندگی گزشتہ عبارت میں کی گئی تھی۔ کسی نئے بادشاہ کا کوئی ثبوت موجود نہیں، اور سمث اس بات کی تصدیق کرتا ہے کہ “وہی قوت جس کا آخری بار ذکر ہوا تھا” “پاپائی قوت” تھی۔ وہ اپنی کتاب میں اقرار کرتا ہے کہ اکتیسویں آیت سے پینتیسویں آیت تک پاپائی قوت مراد ہے، اور چونکہ چھتیسویں آیت میں کسی نئے بادشاہ کی نشان دہی کرنے والا کوئی نحوی ثبوت موجود نہیں، اس لیے وہ محض یہ استدلال کرتا ہے کہ پینتیسویں آیت کے بعد آنے والی آیات پاپائی قوت کی نبوتی خصوصیات کی نمائندگی نہیں کرتیں۔ پس وہ فرانس کے بارے میں اپنی رائے داخل کرتا ہے۔

When Smith addresses verse forty, the faulty prophetic platform he has erected with his private interpretation forces him to identify a three way war, that by his conjectures identifies the king of the south as Egypt, who in the verse “pushes” against France, and Turkey he identifies as the king of the north who also comes against France. That added human interpretation builds a prophetic model that has Smith identifying a literal Armageddon, where Turkey marches to Jerusalem, marking the close of human probation as Michael stands up. Many books in Adventism’s history have been written correctly identifying the fallacy of such an application.

Apa Smith anang verse forty nakikibalun, an sira a propetiko a plataporma a inistablisar na paagi ti pribado na a interpretasion pinilit siya a mangkilala iti maysa a tallo-a-waya a gubat, nga iti babaen dagiti panagpagarup na kilalanna ti ari ti abagatan a kas Egipto, nga isu iti verse a “tumulak” a maibusor iti Francia, ken ti Turkey a kilalanna met a kas ari ti amianan nga umay met a maibusor iti Francia. Dayta inayon a nataoan a interpretasion mangbangon iti maysa a propetiko a modelo a mangiturong ken Smith a mangkilala iti maysa a literal nga Armageddon, nga iti dayta agmartsa ti Turkey a mapan Jerusalem, a mangtanda iti pannakaserrado ti pammalubos ti tao bayat a tumakder ni Michael. Adu a libro iti pakasaritaan ti Adventismo ti naisurat a husto a mangtukoy iti kamalian ti kasta nga aplikasyon.

It is not the purpose of this article to address the fruits of Uriah Smith’s private interpretation, but simply to identify the controversy that ensued when he began to promote his private interpretation, for as James White opposed his fallacious view it became another line of controversy in Adventism where the correct identification of Rome was attacked by a false application.

Бу мақаланың мақсаты Урия Смиттің жеке түсіндіруінің жемістерін қарастыру емес, тек ол өзінің жеке түсіндіруін насихаттай бастағанда туындаған дауды айқындау ғана; өйткені Джеймс Уайт оның жаңсақ көзқарасына қарсы тұрған кезде, бұл Адвентизм ішіндегі тағы бір дау желісіне айналып, онда Римнің дұрыс анықталуы жалған қолдану арқылы шабуылға ұшырады.

There was also the long-drawn-out controversy over “the daily” in the book of Daniel, when Laodicean Adventism adopted the apostate Protestant view identifying “the daily” in the book of Daniel as Christ’s sanctuary ministry, in contradiction to the established foundational truth that “the daily” was a symbol of pagan Rome.

ꯑꯗꯨꯒꯅꯤ ꯗꯅꯤꯌꯦꯜ ꯈꯨꯠꯂꯣꯡꯒꯤ ꯄꯨꯠꯀꯣꯡ “the daily” ꯍꯥꯏꯕꯗꯤ ꯃꯄꯥꯜ ꯃꯊꯪ ꯆꯥꯡꯅ ꯂꯩꯔꯝꯃꯤ, ꯃꯗꯨꯒꯤ ꯃꯇꯝꯗ ꯂꯥꯑꯣꯗꯤꯁꯤꯌꯟ ꯑꯦꯗꯚꯦꯟꯇꯤꯖꯝꯅ ꯗꯅꯤꯌꯦꯜ ꯈꯨꯠꯂꯣꯡꯒꯤ “the daily” ꯍꯥꯏꯕꯁꯤ ꯈ꯭ꯔꯤꯁꯠꯀꯤ ꯁꯦꯡꯆꯨꯑꯦꯔꯤ ꯑꯣꯏꯅꯥ ꯊꯕꯛ ꯇꯧꯔꯤꯕꯥꯅꯤ ꯍꯥꯏꯅꯥ ꯃꯥꯏꯄꯥꯛꯅ ꯆꯠꯊꯈꯤ, ꯑꯁꯤꯅ ꯑꯍꯥꯟꯕ ꯑꯔꯥꯟꯕ ꯑꯃꯁꯨꯡ ꯌꯨꯝꯐꯝ ꯑꯣꯏꯕ ꯑꯁꯦꯡꯕ ꯑꯗꯨ, “the daily” ꯍꯥꯏꯕꯁꯤ ꯄꯦꯒꯟ ꯔꯣꯝꯒꯤ ꯃꯈꯜꯒꯤ ꯈꯨꯗꯝ ꯑꯃꯅꯤ ꯍꯥꯏꯕ ꯑꯗꯨꯅ ꯋꯥꯟꯅꯕꯤ꯫

“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74.

«После этого я увидела относительно “ежедневного” (Даниил 8:12), что слово “жертва” было добавлено человеческой мудростью и не принадлежит тексту, и что Господь дал правильное понимание этого тем, кто возвещал весть о часе суда. Когда существовало единство, до 1844 года, почти все были едины в правильном понимании “ежедневного”; но в смятении после 1844 года были приняты иные взгляды, и последовали тьма и смущение. Время не было испытанием с 1844 года, и оно уже никогда вновь не будет испытанием». Early Writings, 74.

At the time of the end, in 1989, when the last six verses of Daniel eleven were unsealed, the king of the north was then recognized to be papal Rome, just as James White previously identified in his controversy with Uriah Smith. White had applied the methodology of “line upon line” as he addressed Smith’s fallacy. White argued if the last power represented in Daniel two, and the last power represented in Daniel seven, and the last power represented in Daniel eight were all Rome, then upon three lines of witnesses the power who comes to his end in Daniel eleven is Rome, not Smith’s claim that it is Turkey.

ဝင်ရောက်လာသော အဆုံးကာလ၌၊ ၁၉၈၉ ခုနှစ်တွင်၊ ဒံယေလ အခန်းကြီး ၁၁ ၏ နောက်ဆုံး အခန်းငယ် ခြောက်ငယ်ကို တံဆိပ်ဖြည့်ဖွင့်လှစ်ခဲ့သောအခါ၊ မြောက်ဘက်၏မင်းသည် ပုပ်ရဟန်းမင်းကြီးဆိုင်ရာ ရောမဖြစ်ကြောင်း ထိုအခါ၌ သိမြင်သိရှိလာခဲ့ကြသည်။ ဤအရာသည် ယခင်က ဂျိမ်းစ် ဝှိုက်က ယူရိုင်ယာ စမစ်နှင့် ပြုခဲ့သော အငြင်းပွားမှုအတွင်း သတ်မှတ်ဖော်ထုတ်ခဲ့သကဲ့သို့ပင် ဖြစ်သည်။ ဝှိုက်သည် စမစ်၏ မှားယွင်းချက်ကို ကိုင်တွယ်ဖြေရှင်းရာတွင် “တစ်ကြောင်းပေါ် တစ်ကြောင်း” ဟူသော နည်းလမ်းကို အသုံးချခဲ့သည်။ ဝှိုက်၏ အဆိုအရ၊ ဒံယေလ အခန်းကြီး ၂ ၌ ကိုယ်စားပြုထားသော နောက်ဆုံး အာဏာသည်လည်း ရောမဖြစ်ပြီး၊ ဒံယေလ အခန်းကြီး ၇ ၌ ကိုယ်စားပြုထားသော နောက်ဆုံး အာဏာသည်လည်း ရောမဖြစ်ကာ၊ ဒံယေလ အခန်းကြီး ၈ ၌ ကိုယ်စားပြုထားသော နောက်ဆုံး အာဏာသည်လည်း ရောမဖြစ်လျှင်၊ သက်သေခံ မျဉ်းသုံးကြောင်းအပေါ်မူတည်၍ ဒံယေလ အခန်းကြီး ၁၁ ၌ မိမိအဆုံးသို့ ရောက်လာသော အာဏာသည် ရောမဖြစ်ရမည်ဖြစ်ပြီး၊ စမစ်က ဆိုသည့် တူရကီ မဟုတ်ကြောင်း ဖြစ်သည်။

The prophetic movement of the third angel which began in 1989, was confronted shortly after September 11, 2001 with a controversy over Joel chapter one. Within the first five verses, two witnesses, first of generations, then of insects identify a progressive destruction brought upon Adventism by Rome. The “drunkards” in prophecy according to Isaiah are the “scornful men which rule Jerusalem.” They awake in the fourth and final generation. The progressive destruction is a spiritual destruction for it is addressing Jerusalem of the last days, and from the rebellion of 1863 onward the Laodicean Seventh-day Adventists progressively imbibed in the doctrines of Rome.

Yɛnkɔmhyɛ mu akɔnkɔnsa a ɔbɔfo a ɔto so abiɛsa no de bae, a efi ase wɔ 1989 mu no, wɔhyiaa no bere tiaa bi akyi wɔ September 11, 2001 akyi, ne akyinnyegye bi a ɛfa Yoel ti a edi kan ho. Nkyekyɛm anum a edi kan no mu ara, adansefo baanu, nea edi kan fi awo ntoatoaso mu, na afei nea efi mmoawa mu, da ɔsɛe a ɛrekɔ so kyerɛ, a Roma de baa Adventism so no adi. “Asanom” a nkɔmhyɛ mu, sɛnea Yesaia ka no, ne “animtiaabufo a wodii Yerusalem so.” Wɔsɔre wɔ awo ntoatoaso a ɛto so anan na ɛyɛ nea etwa to no mu. Saa ɔsɛe a ɛrekɔ so no yɛ honhom mu ɔsɛe, efisɛ ɛrekasa akyerɛ nna a edi akyiri no Yerusalem, na efi atuatew a ɛbae wɔ 1863 no rekɔ no, Laodikea Seventh-day Adventists no de nkakrankakra nomee mu wɔ Roma nkyerɛkyerɛ mu.

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 caterpillar 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. Joel 1:1–5.

Pasinten Pangéran kang tumeka marang Yoèl bin Pethuwèl. Padha rungokna iki, hé para wong tuwa, lan padha nggatèkna, hé sakehing wong kang manggon ing nagara iki. Apa prakara kaya mangkéné iki tau kelakon ing jamanmu, utawa ing jamané para leluhurmu? Critakakna marang anak-anakmu, lan anak-anakmu marang anak-anaké, lan anak-anaké marang turunan liyané manèh. Sing kari saka walang palmer wis dipangan walang, lan sing kari saka walang wis dipangan uler canker, lan sing kari saka uler canker wis dipangan uler caterpillar. Padha tangia, hé para wong mendem, lan nangisa; lan padha nggero, hé kabèh wong kang ngombé anggur, marga saka anggur anyar, awit iku wis kapatèn saka cangkeme. Yoèl 1:1–5.

After the great buildings of New York City came down, it was understood that the latter rain then began to “sprinkle”, and that the controversy of Habakkuk chapter two, that was fulfilled in Millerite history, was once again under way. The controversy was over correct prophetic methodology.

New York City-yi magayyu dararran bissan gadaan booddee, bokkaan xumuraa yeroo sana “farfaca’u” jalqabuu isaa, akkasumas falmiin Habakkuk boqonnaa lammaffaa keessatti ibsamee seenaa Millerite keessatti raawwatame sun ammas irra deebi’ee jalqabameera jechuun hubatame. Falmiin sun waa’ee mala raajii sirrii ture.

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:1–5.

ᎠᏆᏙᏓ ᏥᏙᎦ ᎠᎩᏯᏫᏍᏗᏱ, ᎠᎴ ᏓᏥᏴᎵ ᎦᏛᎦ ᎤᏂᎬᏫᏳᎯ, ᎠᎴ ᎠᎦᏘᏃᎯᏍᏗ ᎦᏥᎪᎵᏰᏍᏗ ᏄᏍᏛ ᎾᏍᎩ ᎢᏳᏪᏎᎵ ᎠᏴ, ᎠᎴ ᎾᏍᎩ ᏄᏍᏛ ᏓᎩᏁᏤᎵ ᎠᏋᏒ ᎠᎩᏍᏓᏱᏳᎯᏍᏗᏱ. ᎾᏍᎩᏃ ᏱᎰᏩ ᎠᏆᏁᏤᎴ, ᎠᎴ ᎯᎠ ᏄᏪᏎᎴ: ᎻᏍᏫᏍᎦ ᎦᏬᏂᏍᎬ, ᎠᎴ ᎯᎬᏁᎸᎢ ᎯᎠ ᏕᎪᏪᎶᏗᏱ ᎤᏂᏍᏆᏂᎪᏛ, ᎤᎵᏍᏗ ᎤᏙᏢᏒ ᎾᏍᎩ ᏗᎪᎵᏰᏍᎩ. ᎦᏬᏂᏍᎬᏰᏃ ᎠᏏ ᎤᏍᏆᎸᎲ ᏒᏓᏓᎴ ᎾᎯᏳ ᎨᏎᏍᏗ; ᎠᏎᏃ ᎤᎵᏍᏆᎸᎯ ᎢᎦ ᎠᎵᏃᎮᎵᏍᎬ ᎨᏎᏍᏗ, ᎠᎴ ᎥᏝ ᏱᏓᎦᎶᏄᎮᏍᏗ; ᎢᏳᏃ ᎤᏍᏗᎩᏛ ᏱᎵᏍᏓ, ᎤᎵᎯᏳᏍᏗ ᎠᏣᏁᎳ; ᎤᏙᎯᏳᎯᏰᏃ ᎢᎦ ᏓᎦᎷᏥ, ᎥᏝ ᏱᎦᏗᎭ. ᎬᏂᏳᏉ, ᎾᏍᎩ ᎤᏓᏅᏙ ᎤᏟ ᎢᏳᏍᏗ ᎤᏓᏅᏘ ᎥᏝ ᏱᏚᏳᎪᏛ ᎤᎭ ᎢᏯᎢ; ᎤᏓᏅᏘᏍᎩᏂ ᎬᏃᏛ ᎨᏎᏍᏗ ᎤᏃᎯᏳᏒᎢᏍᏛ. ᎥᎥ, ᎠᎴ ᏧᏓᏃᎸ ᎠᏰᎸᏗ ᏚᏍᏗᎾᏁᎸ ᏥᎩ, ᎤᏢᏉᏘ ᎠᏍᎦᏯ ᎤᏍᏗ, ᎥᏝ ᏯᏆᏂᎪᏍᏗ ᎦᎵᏦᏕ, ᎾᏍᎩ ᎦᏅᏬ ᏣᏁᏉᏥ ᏄᏍᏛ ᏨᏍᏗ ᎤᏚᎸᏗ, ᎠᎴ ᎠᏲ ᏄᏍᏛ ᎨᏐᎢ, ᎠᎴ ᎥᏝ ᏴᎬᎿᎨᏍᏗ; ᎠᏍᎦᏯᏰᏃ ᏕᎦᏟᏌᏅ ᏂᎦᏛ ᎾᏂᏴᏫ, ᎠᎴ ᏕᎦᏘᏲᎯᏎᎸ ᏂᎦᏛ ᏴᏫ. ᎻᏆᎫᎩ 2:1–5.

The testing of Habakkuk two typified the testing of the movement of the one hundred and forty-four thousand which began when the mighty angel of Revelation chapter eighteen descended on September 11, 2001. Then a controversy began between those who stood upon the foundations of Adventism represented upon the 1843 pioneer chart, and those who in Habakkuk transgress “by wine” and who were the “drunkards” of Joel who then “awoke,” only to have the “new wine” cut off from their “mouth.”

ᎿᎦᏢ ᎧᏃᎮᏎᎸ ᎿᎦᏢᎬ ᎭᏆᎫᎧ ᎡᎵᏔᏘ ᎤᏟᏍᏗ ᎤᏙᏢᏒ Ꮎ ᎤᎪᎵᏰᏗ ᎠᏂᏅᏃᎯ ᎠᏍᎪᎯᏧᏈ ᏅᎦᏍᎪᎯᏅᎯ ᏧᎾᏓᏡᎬ, ᎾᏍᎩ ᎤᏓᎴᎴᎢ ᎯᎠ ᎤᏣᏘ ᎠᏤᎵ ᏄᎬᎾᏛ ᎤᎵᏃᎮᏍᎩ ᎤᏂᏃᎮᎸ ᎾᏍᎩ ᎤᏬᏚᎯ ᎠᎴ ᏧᏇᎵᏏᏯ ᏣᎳᏅᎯ ᎡᎵᏔᏘ ᎢᎬᏱᏊ ᎠᏍᏆᎸᎲᎢ ᎤᏬᏚᎯᏎ ᏥᏍᎩ 11, 2001. ᎿᎭᏉᏃ ᎤᏓᎴᎴ ᎠᏂᏃᎯᏍᏗ ᎠᏂᏍᎦᏯ ᏧᎾᏙᎬ ᎾᏍᎩ ᎬᏩᏂᏙᎳᏅᏛ ᎠᏍᏓᏩᏛᎢ ᎠᏂᏙᎯᏳᎲᏍᎬ ᎠᏓᏫᏒ ᎾᏍᎩ 1843 ᎠᏂᎸᏉᏗ ᎬᏗ ᎠᏎᎴᎯ ᎤᏩᏒ, ᎠᎴ ᎾᏍᎩ ᎭᏆᎫᎧ ᎤᎾᏰᎢ “ᎠᏖᎵᏍᎬ ᏗᎨᏥᏔᏅᎯ” ᎠᎴ ᎾᏍᎩ “ᎠᏂᏪᏂᏍᎩ” ᏦᎡᎵ ᎤᏬᏪᎳᏅᎯ ᎾᏍᎩ ᎿᎭᏉ “ᎤᎾᏰᏍᏔᏅᎯ,” ᎠᏎ ᎤᏂᎰᎵ “ᎢᏤ ᎤᏓᏔᎯ” ᎨᏒ ᎤᏂᎰᎵ ᎤᏂᏁᎬᎢ ᎨᏒ ᎤᏂᎰᎵ ᎠᏂᏍᏓᏱᏗᏢ។

The Hebrew word “reproved” in verse one means “argued with”. The argument given to the Millerite watchmen was represented upon the 1843 pioneer chart which was produced in May of 1842 in fulfillment of these verses. One class who lived by their faith was in controversy over the prophetic present truth message for that period, with another class who transgressed by wine. Those are Joel’s drunkards who awake to find the wine, a symbol of doctrine, is cut off from their mouths. They are Isaiah’s drunkards of Ephraim who rule Jerusalem and are unable to understand the book that is sealed.

לחמתית «הוכיח» בפסוק הראשון פירושה «התווכח עם». הטענה שניתנה לשומרים המילריטים הוצגה על גבי תרשים החלוצים של 1843, אשר הופק במאי 1842 כהגשמת פסוקים אלה. מעמד אחד, שחי באמונתו, היה שרוי במחלוקת בנוגע למסר האמת הנוכחית הנבואית לאותה תקופה, עם מעמד אחר שפשע ביין. אלה הם שיכורי יואל, המתעוררים לגלות כי היין, סמל לתורה, נכרת מפיהם. אלה הם שיכורי אפרים של ישעיהו, המושלים בירושלים ואינם מסוגלים להבין את הספר החתום.

Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. . .. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. . .. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 28:1–3, 14; 29:9–12.

Way isgüshanambaqpan atghnaqtaqun Ephraim-amek awinan ukun tutyaqellret tangevaghtuq, quyaniqellret tangerluni naulluku, imarmi nerlugmi iluani naruqaqellruut tan’gaurluteng! Taq’u, Naulrem iluani ataasiq sualriamek nakuurluni pitaqaqtuq, qanruyutem qayaruanun hail-amek anurrlualriamek-llu asriqellruamek, imarmek angniqaqtualriamek kuiggluni qerr’anun ayagtuq-llu arcaqaqluku nunamun igarnguqaqni. Way isgüshanambaqpan atghnaqtaqun, Ephraim-amek awinan ukun tutyaqellret, it’garkaumalriit aturluki.... Nutaan ayagciqasi, alerquuci, alingnauci; qialuku qialuci: imirluteng, aglaunii imarmek; qillagtut, aglaunii imarmek sualriamek.... Tauna-gguq tusarisi Naulrem iluani qaneryaraq, ilakellriit ayagcangqellriit, ukun inungnun Jerusalem-miullrenun aqumangqertut. Utuqqanaq Naulrem iluani ilipsi iluani kuut’sarfigai qavartelriaruaq yua, tauturyugci acirluki: qaneryarqelriit-llu aqumangqellriit-llu, takilriit-llu maturniarluki. Taum-llu takiyaraq tamarmi ilipsi-pi tangerquq atuagkam qaneryarai atrallerkaat matutellriit, tamatumun ayagtaat cali iqsilriamun, “Aturyugna, qaku,” ayallruku; tauna-llu uqaqtuq, “Aturyugngaitua; matutellria-gguq.” Atuagaq-llu ayagtaat taunumun iqsilngaitchamun, “Aturyugna, qaku,” ayallruku; tauna-llu uqaqtuq, “Iqsilngaitua.” Isaiah 28:1–3, 14; 29:9–12.

The argument of Habakkuk between the drunkards of Ephraim and those who walk by faith in God’s prophetic Word is specifically identified as the argument over correct versus incorrect methodology in Isaiah’s testimony, for Isaiah identifies that it is the methodology of “line upon line” that causes the drunkards to stumble and enter into a covenant of death.

Ҳабаққуқдаги Эфраимнинг мастлари билан Худонинг башоратли Каломига имон билан юрувчилар ўртасидаги баҳс, Ишаёнинг гувоҳлигидаги тўғри ва нотўғри методология ҳақидаги баҳс экани аниқ кўрсатиб берилган; зеро Ишаё айнан «сатр устига сатр» методологияси мастларни қоқилтириб, уларни ўлим аҳдига киритади, деб таъкидлайди.

But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:7–15.

لەک هەروەها بە هۆی شەراب هەڵەیان کردووە، و بە هۆی مەیی توند لە ڕێگادا ون بوون؛ کاهین و پێغەمبەر بە هۆی مەیی توند هەڵەیان کردووە، شەراب هەڵیگرتوون، بە هۆی مەیی توند لە ڕێگادا ون بوون؛ لە بینین هەڵە دەکەن، لە دادوەریدا دەکەون. چونکە هەموو مێزەکان پڕن لە قی و پیسیی، بە جۆرێک کە شوێنێکی پاک نەماوە. کێ فێری زانیاری دەکات؟ و کێ تێگەیشتنی فێرکردن دەدات؟ ئەوانەی کە لە شیری دایک وەربڕاون، و لە مەمکان دورخراون. چونکە فەرمان دەبێت لەسەر فەرمان بێت، فەرمان لەسەر فەرمان؛ هێڵ لەسەر هێڵ، هێڵ لەسەر هێڵ؛ لێرە کەمێک، و لەوێ کەمێک. چونکە بە لێوانی گونگا و زمانێکی تر قسە لەگەڵ ئەم گەلە دەکات. بۆ ئەوانەی پێی فەرموو: ئەمە ئەو پشوودانەیە کە دەتوانن ماندووان پشووی پێ بدەن؛ و ئەمەش تازەبوونەوەیە؛ بەڵام نەیانویست گوێ بگرن. بەڵام وشەی یەزدان بۆیان بوو فەرمان لەسەر فەرمان، فەرمان لەسەر فەرمان؛ هێڵ لەسەر هێڵ، هێڵ لەسەر هێڵ؛ لێرە کەمێک، و لەوێ کەمێک؛ تاکو بڕۆن، و بەرەودوا بکەون، و بشکێن، و بداگیرێن، و بگیرێن. بۆیە گوێ لە وشەی یەزدان بگرن، ئەی پیاوانی گاڵتەجاڕ، ئەوانەی کە فەرمانڕەوایی ئەم گەلەی ناو ئۆرشەلیم دەکەن. چونکە گوتووتانە: ئێمە پەیمانمان لەگەڵ مردن بەستووە، و لەگەڵ دۆزەخدا ڕێککەوتنمان هەیە؛ کاتێک تازیانەی لاوبار تێدەپەڕێت، نایاتە سەرمان؛ چونکە درۆمان کردووە بە پەناگای خۆمان، و لە ژێر درۆدا خۆمان شاردووەتەوە. ئیشایا 28:7–15.

Isaiah then identifies what God placed into the controversy of Habakkuk that would bring judgment upon the drunkards, and it was the foundation stone, the “seven times” of Leviticus twenty-six, which was the first time prophecy that Gabriel and the angels led William Miller to understand.

Ʝeẅa oꞩ then identify jɔt God place intɔ de controversy ɔf Habakkuk dat would bring judgment upon de drunkards, and hit wɔz de foundation stone, de “seven times” ɔf Leviticus twenty-six, wheech wɔz de first time prophecy dat Gabriel and de angels lead William Miller fi understand.

Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. 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. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:16–18.

Uqbarça, Rab İlah şöyle diýär: Ine, Men Siýonda binýat üçin bir daş goýýaryn — synalan daş, gymmatly burç daşy, ygtybarly binýat; oňa iman eden howsala düşmez. Hökmü hem ölçeg ýüpi bilen, dogrulygy hem gurşun agramy bilen goýaryn; doly ýalan penaňyzy syryp äkider, suwlar bolsa gizlenýän ýeriňizi basyp geçer. Ölüm bilen eden ähtiňyz bozular, dowzah bilen eden ylalaşygyňyz durmaz; joşup gelýän bela geçip gidende, siz onuň astynda tapdalanarsyňyz. Işaýa 28:16–18.

Shortly after the Lord led His people back to the old paths, beginning on September 11, 2001 there was a group who had been participating in the movement who determined that the four insects of Joel represented Islam of the third woe. When the methodology of “line upon line” had been opened up to God’s people in that final generation, a key prophetic rule was recognized. That rule is the triple application of prophecy, and the group that determined the four generations of Joel represented Islam of the third woe, incorrectly applied the rule of a triple application of prophecy to uphold their incorrect application.

Rabbiin ummanni gara karaalee durii deebisee erga geggeessee yeroo gabaabaa booda, jalqaba Fulbaana 11, 2001 irraa eegalee gareen tokko kan sochii sana keessatti hirmaataa ture, ilbiisota afur kan Yo’el keessatti ibsaman Islaama badiisa sadaffaa bakka bu’u jedhee murteesse. Yeroo mala “sararaa irratti sararaa” jedhu dhaloota sana isa dhumaa keessatti saba Waaqayyoof baname sana keessatti, seerri raajii ijoo tokko ni beekame. Seerri sun raajii hojii irra oolmaa sadan qabuudha; gareen dhaloota afur kan Yo’el keessatti ibsaman Islaama badiisa sadaffaa bakka bu’u jedhee murteesse sun immoo, hojii irra oolmaa sadan qabuudhaan seera raajii sana dogoggoraan hojii irra oolchuun hojii irra oolmaa isaanii dogoggoraa ta’e utubuuf itti fayyadame.

Then in the 2014 time period Satan was allowed into this movement with the homosexual “woke” agenda out of Great Britain and Australia that based its attack upon a false interpretation of the history represented in Daniel chapter eleven verses one through fifteen. The pro-homosexual leaders who infiltrated and attacked this movement ultimately claimed that Adventism needed to apologize to the pope of Rome, for supposedly making false accusations against the antichrist, the pope of Rome. The purpose of this attack was to slay the movement, and primarily to produce confusion on the very passage (Daniel 11:1–15) where “the robbers of thy people” are identified.

ꯃꯁꯤꯒꯤ 2014 ꯇꯥꯏꯝ ꯄꯤꯔꯤꯌꯗꯇꯥ ꯁꯦꯇꯟꯗꯨ ꯒ꯭ꯔꯦꯠ ꯕ꯭ꯔꯤꯇꯦꯟ ꯑꯃꯁꯨꯡ ꯑꯣꯁ꯭ꯇ꯭ꯔꯦꯂꯤꯌꯥꯗꯒꯤ ꯍꯣꯃꯣꯁꯦꯛꯁꯨꯌꯦꯜ “woke” ꯑꯦꯖꯦꯟꯗꯥꯁꯤꯡ ꯄꯨꯡꯂꯧꯒꯥ ꯃꯈꯣꯏꯒꯤ ꯑꯥꯇꯥꯛꯁꯤ ꯗꯥꯅꯤꯌꯦꯜ ꯆꯦꯞꯇꯔ ꯏꯂꯦꯕꯦꯟ ꯕꯥꯔꯁꯤꯖ ꯋꯥꯟ ꯊ꯭ꯔꯨ ꯐꯤꯐꯇꯤꯟꯗꯥ ꯑꯈꯟꯕ ꯍꯤꯁꯇ꯭ꯔꯤꯗꯥ ꯌꯥꯝꯅꯥ ꯂꯩꯕ ꯂꯣꯟꯕ ꯃꯇꯝ ꯑꯃꯒꯤ ꯑꯔꯥꯟꯕ ꯃꯔꯨꯑꯣꯏꯅ ꯍꯅꯥ ꯊꯧꯗꯣꯛꯏ꯫ ꯍꯣꯃꯣꯁꯦꯛꯁꯨꯌꯦꯜꯕꯨ ꯄ꯭ꯔꯣ-ꯈꯟꯕ ꯂꯤꯗꯔꯁꯤꯡꯅꯥ ꯃꯁꯤꯒꯤ ꯃꯨꯚꯃꯦꯟꯠꯇꯥ ꯅꯨꯡꯁꯤꯅ ꯍꯥꯞꯆꯤꯜꯂꯒꯥ ꯂꯣꯟꯗꯨꯅꯥ, ꯑꯗꯨꯒ ꯑꯅꯧꯕꯥꯗꯥ Adventism ꯅꯥ Rome ꯒꯤ pope ꯗꯥ ꯑꯄꯣꯂꯣꯖꯥꯏꯖ ꯇꯧꯕ ꯇꯥꯕꯅꯤ ꯍꯥꯏꯅꯥ ꯂꯥꯛꯈꯤ, ꯃꯔꯝꯗꯤ antichrist, Rome ꯒꯤ pope ꯑꯗꯨꯕꯨ ꯑꯔꯥꯟꯕ ꯋꯥꯈꯠ ꯇꯧꯈꯤꯕ ꯑꯣꯏꯅ ꯍꯥꯏꯅꯥ ꯈꯟꯕ ꯃꯇꯝꯅꯤ꯫ ꯑꯁꯤꯒꯤ ꯑꯥꯇꯥꯛꯁꯤꯒꯤ ꯄꯥꯎꯗꯝꯗꯤ ꯃꯨꯚꯃꯦꯟꯠ ꯑꯗꯨ ꯁꯂꯥꯏꯕꯅꯤ, ꯑꯃꯁꯨꯡ ꯌꯥꯝꯅꯥ ꯈꯣꯡꯅꯥꯡꯗꯥ “the robbers of thy people” ꯍꯥꯏꯕꯁꯤ ꯈꯪꯍꯜꯂꯤꯕ ꯃꯐꯝ, ꯃꯔꯝꯗꯤ (Daniel 11:1–15) ꯑꯁꯤꯒꯤ ꯃꯊꯛꯇꯥ ꯐꯧꯔꯛꯄ ꯄꯥꯎꯁꯟ ꯄꯨꯊꯣꯛꯅꯕꯅꯤ꯫

All these controversies were an attempt by Satan to confuse the symbol of papal Rome. There is nothing new under the sun, according to the wisest man who ever lived. Today the controversy is again based upon the identification of Rome, symbolized as “the robbers of thy people”. The new and private interpretation claims “the robbers of thy people” is the United States, and in doing so they are evidently unaware that this is the identical controversy as the very first controversy between the Millerites and Protestants, and the old saying attributed to sixteenth century author John Heywood that states, “There are none so blind as those who will not see.” Another variation of his phrase is “None so deaf as those who will not hear.” Most probably don’t know this phrase is attributed to Heywood, nor do they understand that the phrase of Heywood was derived from the Bible passages such as found in Jeremiah, Isaiah and quoted by Jesus in the New Testament.

எல்லா இவ்விவாதங்களும் போப்பரசர் ரோமின் சின்னத்தை குழப்புவதற்கான சாத்தானின் ஒரு முயற்சியாக இருந்தன. எக்காலத்திலும் வாழ்ந்தவர்களில் மிகுந்த ஞானமுள்ள மனுஷன் கூறியதின்படி, சூரியனுக்குக் கீழே புதிதென்று ஒன்றுமில்லை. இன்று இவ்விவாதம் மீண்டும் “உன் ஜனத்தின் கொள்ளைக்காரர்கள்” என்று சின்னமாகக் காட்டப்பட்டுள்ள ரோமின் அடையாளத்தை அடிப்படையாகக் கொண்டிருக்கிறது. இந்தப் புதியதும் தனிப்பட்டதுமான விளக்கம், “உன் ஜனத்தின் கொள்ளைக்காரர்கள்” என்பது ஐக்கிய அமெரிக்க நாடுகளே என்று கூறுகிறது; இவ்வாறு கூறுவதன் மூலம், இது மில்லரைட்டுகளுக்கும் புரொட்டஸ்டண்ட்களுக்கும் இடையில் ஏற்பட்ட முதல் விவாதத்தோடு முற்றிலும் அதே விவாதம் என்பதையும், பதினாறாம் நூற்றாண்டு எழுத்தாளர் ஜான் ஹெய்வுட்க்கு உரியதாகக் கூறப்படும், “பார்க்க விரும்பாதவர்களைப்போல் குருடர்கள் எவருமில்லை” என்ற பழமொழியையும் அவர்கள் தெளிவாக அறியாதவர்களாகத் தோன்றுகின்றனர். அவருடைய இந்தச் சொற்றொடரின் இன்னொரு மாறுபாடு, “கேட்க விரும்பாதவர்களைப்போல் செவிடர்கள் எவருமில்லை” என்பதாகும். இந்தச் சொற்றொடர் ஹெய்வுட்க்கு உரியதாகக் கருதப்படுகிறது என்பதை பெரும்பாலோர் அறியாமல் இருக்கலாம்; மேலும், ஹெய்வுட்டின் இந்தச் சொற்றொடர் எரேமியா, ஏசாயா ஆகியவற்றில் காணப்படும் வேதாகமப் பகுதிகளிலிருந்தும், புதிய ஏற்பாட்டில் இயேசு மேற்கோள் காட்டிய பகுதிகளிலிருந்தும் தோன்றியது என்பதையும் அவர்கள் புரிந்துகொள்வதில்லை.

Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:21.

¡Tené cuenta agora d’esto, pueblu fatu y ensin entendimientu; que ten güeyos, y nun ven; que tienen oreyes, y nun oyen. Jeremías 5:21.

It is Daniel’s “wicked” and Matthew’s “foolish virgins” that do not understand the “increase of knowledge”. The increase of knowledge in 1989 was primarily the recognition that the last six verses of Daniel chapter eleven identify the final rise and fall of papal, or as I labeled it Modern Rome. The verses identify the United States, but only the relation of the United States to the papal power. The “wicked” and “foolish” are contrasted with the “wise”, and the wise of the last days do have understanding of the increase of knowledge in 1989. The foolish are those who have eyes, but do not see, and ears and do not hear.

NgoDaniel “ababi” nangoMathewu “izintombi eziyiziwula” abangakuqondiyo “ukwanda kolwazi”. Ukwanda kolwazi ngo-1989 kwakuyikubona ngokuyinhloko ukuthi amavesi ayisithupha okugcina esahluko seshumi nanye sikaDaniel abonisa ukuvuka nokuwiswa kokugcina kwamandla obupapa, noma, njengoba ngakubiza, iRoma Yesimanje. Lawa mavesi abonisa i-United States, kodwa abonisa kuphela ubudlelwane be-United States namandla obupapa. “Ababi” kanye “neziwula” baqhathaniswa “nabahlakaniphileyo”, futhi abahlakaniphileyo bezinsuku zokugcina banokuqonda ngalokhu kwanda kolwazi ngo-1989. Iziwula yibo abanamehlo, kodwa bengaboni, nezindlebe kodwa bengezwa.

Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:8–10.

Andakuyurqanita uyariyqani Señorpa siminta, nispa: Pitaq cachasqay, piraq risqa noqaykupaq? Chaymantataq niqani: Kaypi kani; cachaway. Hinaspan niwarqan: Riy, kay llaqtaman willamuy: Uyariychik cheqaqtapuni, ichaqa ama entiendeychikchu; qhawariychik cheqaqtapuni, ichaqa ama reparaychikchu. Kay llaqtapa sonqonta wirayachiy, rinrinta llasaqyachiy, ñawinta wichq’ay; ama ñawinkuwan qhawanankupaq, ama rinrinkuwan uyarinankupaq, ama sonqonkuwan entiendenankupaq, kutirikunankupaq, hinaspa hampisqa kanankupaq. Isaías 6:8–10.

The people being addressed in Isaiah chapter six, are those who profess to be in the “present truth” message that arrived on September 11, 2001, for Isaiah six marks the passage as occurring when “the earth is full of the glory of the Lord”. The earth was lightened with God’s glory when the angel of Revelation eighteen descended when the great buildings of New York City were thrown down by a touch from God.

ایشعیا باب شش میں جن لوگوں سے خطاب کیا جا رہا ہے، وہ وہی ہیں جو 11 ستمبر 2001 کو پہنچنے والے "موجودہ سچائی" کے پیغام میں ہونے کا دعویٰ کرتے ہیں، کیونکہ ایشعیا شش اس عبارت کو اس وقت واقع ہونے کے طور پر نشان زد کرتا ہے جب "زمین خداوند کے جلال سے معمور ہے"۔ زمین خدا کے جلال سے منور ہوئی جب مکاشفہ اٹھارہ کا فرشتہ نازل ہوا، اُس وقت جب نیویارک شہر کی عظیم عمارتیں خدا کے ایک لمس سے گرا دی گئیں۔

In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Isaiah 6:1–4.

ମହାରାଜ ଉଜ୍ଜିୟାହଙ୍କ ମୃତ୍ୟୁ ଘଟିଥିବା ବର୍ଷରେ ମୁଁ ପ୍ରଭୁଙ୍କୁ ମଧ୍ୟ ଏକ ସିଂହାସନ ଉପରେ ବସିଥିବା ଦେଖିଲି, ଯିଏ ଉଚ୍ଚ ଏବଂ ଉତ୍ତୋଳିତ ଥିଲେ, ଏବଂ ତାଙ୍କର ବସ୍ତ୍ରର ଚେର ମନ୍ଦିରକୁ ପୂର୍ଣ୍ଣ କରିଦେଇଥିଲା। ତାହାର ଉପରେ ସେରାଫିମମାନେ ଦଣ୍ଡାୟମାନ ଥିଲେ; ପ୍ରତ୍ୟେକଙ୍କର ଛଅଟି ପକ୍ଷ ଥିଲା; ଦୁଇଟିରେ ସେ ନିଜ ମୁହଁ ଢାକୁଥିଲା, ଏବଂ ଦୁଇଟିରେ ସେ ନିଜ ପାଦ ଢାକୁଥିଲା, ଏବଂ ଦୁଇଟିରେ ସେ ଉଡୁଥିଲା। ଏବଂ ଜଣେ ଅନ୍ୟଜଣଙ୍କୁ ଡାକି କହୁଥିଲେ, ପବିତ୍ର, ପବିତ୍ର, ପବିତ୍ର, ସେନାବାହିନୀମାନଙ୍କର ପ୍ରଭୁ: ସମଗ୍ର ପୃଥିବୀ ତାଙ୍କର ମହିମାରେ ପୂର୍ଣ୍ଣ। ଏବଂ ଯିଏ ଡାକିଲା, ତାହାଙ୍କର କଣ୍ଠସ୍ୱରରେ ଦ୍ୱାରର ଖୁମ୍ଭମାନେ କମ୍ପିତ ହେଲେ, ଏବଂ ଗୃହ ଧୂଆଁରେ ପରିପୂର୍ଣ୍ଣ ହୋଇଗଲା। ଯିଶାୟା ୬:୧–୪।

Sister White connects the angel’s proclamation with the event that marks when the angel of Revelation chapter eighteen fills the earth with his glory.

Ҽҳәшьа Уайт ажәҩантә ацҳаражәҳәаҩ иаԥхьагара иазааԥхьадҳәалоуп уи ахҭыс ахь, Аартра аизгәашәաҧхьараҿы жәахә-ахыԥшышьа аџьыкхыбаҟа жәабеижәи аҭаҩраҿы иҟоу ажәҩантә ацҳаражәҳәаҩ адгьыл зегьы иҳаракра ала иахьеибыҭәо азы.

“When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

“Kun Dios ya estaba a punto de enviar a Isaías con un mensaje para Su pueblo, primero permitió que el profeta contemplara en visión el lugar santísimo dentro del santuario. De repente, la puerta y el velo interior del templo parecieron alzarse o retirarse, y se le permitió mirar adentro, al lugar santísimo, donde ni aun los pies del profeta podían entrar. Entonces se presentó ante él una visión de Jehová sentado sobre un trono alto y sublime, mientras la orla de Su gloria llenaba el templo. Alrededor del trono había serafines, como guardias en torno del gran Rey, y reflejaban la gloria que los rodeaba. Mientras sus cánticos de alabanza resonaban en profundas notas de adoración, los pilares de la puerta temblaban, como sacudidos por un terremoto. Con labios no contaminados por el pecado, estos ángeles derramaban las alabanzas de Dios. ‘Santo, santo, santo, Jehová de los ejércitos’, clamaban; ‘toda la tierra está llena de Su gloria’. [Véase Isaías 6:1–8.]”

“The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’” Gospel Workers, 21.

«Тақ отырған тақтың айланасындағы серафимлер Қудайдың даңқын көргенлеринде соншалықты иззетли қорқынышқа толы болады, сондықтан олар бир сәтке де өзлерине сүйсинип қарамайды. Олардың мақтаўы Әскерлер Иесине арналған. Олар келешекке, пүткил жер Оның даңқына толатын уақытқа қарағанда, жеңисли ән бири-биринен сазлы жыр менен жаңғырып шығады: “Қуддус, қуддус, қуддус, Әскерлер Иеси!”» Gospel Workers, 21.

Isaiah, representing God’s people during the sealing time that began on September 11, 2001, was given a message to carry to a people who had eyes, but did not choose to see, and ears, but did not choose to hear. Jesus, as Alpha and Omega, illustrates the end of the sealing time of the one hundred and forty-four thousand with the beginning. At the end there will again be a messenger represented by Isaiah who carries a message to a people who choose not to see and hear. That message will produce the final purging of the one hundred and forty-four thousand. The message is the words of Truth, that are brought from God’s prophetic testimony. That prophetic testimony is the “vision” that is established by the power symbolized as “the robbers of thy people”.

Isaías, en representación del pueblo de Dios durante el tiempo del sellamiento que comenzó el 11 de septiembre de 2001, recibió un mensaje para llevar a un pueblo que tenía ojos, pero no escogía ver, y oídos, pero no escogía oír. Jesús, como Alfa y Omega, ilustra el fin del tiempo del sellamiento de los ciento cuarenta y cuatro mil junto con el comienzo. Al final habrá nuevamente un mensajero representado por Isaías que llevará un mensaje a un pueblo que escoge no ver ni oír. Ese mensaje producirá la purificación final de los ciento cuarenta y cuatro mil. El mensaje son las palabras de Verdad, traídas del testimonio profético de Dios. Ese testimonio profético es la “visión” que es establecida por el poder simbolizado como “los ladrones de tu pueblo”.

In the next article we will take each of these controversies and lay them over each other in a line-upon-line fashion. The Millerite line, the Smith and White line, the “daily” line, the “king of the north” in 1989 line, the insects of Joel line and the current controversy. Six old controversies, which when viewed line-upon-line clearly uphold the truth of the first controversy which is represented upon the 1843 pioneer chart. That truth being that Rome is “the robbers of thy people”, who exalt themselves, and who fall, and establish the vision.

و مقالهٔ بعدی، هر یک از این مناقشات را به‌صورت «سطر بر سطر» بر یکدیگر منطبق خواهیم ساخت: خطِ میلری، خطِ اسمیت و وایت، خطِ «قربانی دائمی»، خطِ «پادشاه شمال» در 1989، خطِ حشراتِ یوئیل، و مناقشهٔ کنونی. شش مناقشهٔ کهن که، هنگامی که به‌صورت «سطر بر سطر» نگریسته شوند، به‌روشنی حقیقتِ نخستین مناقشه را که بر نمودارِ پیشگامانِ 1843 به تصویر کشیده شده است، تأیید می‌کنند. و آن حقیقت این است که روم «یاغیانِ قومِ تو» است، که خویشتن را برمی‌افرازند، و سقوط می‌کنند، و رؤیا را برقرار می‌سازند.

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

“Ahecha ha’eha 1843-pegua gráfico oĩ hague Ñandejára po poguýpe, ha ndaikatuiha oñemoambue; pe ta’anga papapykuéra ha’eha Kuehe oipotaháicha; ha Ipo oĩ hague hi’ári ha omokañy peteĩ jejavy oĩva algunos papapýpe, ikatu hag̃uáicha avave ndohechái, peve Ipo oñemboguejy.” Early Writings, 74.

To reject the truths upon that chart is to simultaneously reject the authority of the Spirit of Prophecy, and the chart identifies that it is Rome, not the United States, who establishes “the vision”, which is the vision that Solomon instructs us that without that “vision”, God’s people will perish.

Ngika amakholwa asichitha amaqiniso akulelo tshati, asichitha ngaso leso sikhathi igunya loMoya Wokuprofetha; futhi lelo tshati libonisa ukuthi nguRoma, hhayi i-United States, omisa “umbono”, okuwumbono uSolomoni asiyala ngawo ukuthi ngaphandle kwalowo “mbono”, abantu bakaNkulunkulu bayobhujiswa.

“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

«Шайтан — үнемі жалғанды тықпалап, ақиқаттан тайдыруға тырысады. Шайтанның ең ақырғы алдауы — Құдай Рухының куәлігін күшін жойғандай ету болмақ. “Аян жоқ жерде халық бұзылады” (Нақыл сөздер 29:18). Шайтан айлакерлікпен, түрлі жолдармен және әртүрлі құралдар арқылы, Құдайдың қалдық халқында шынайы куәлікке деген сенімді шайқалту үшін әрекет ететін болады.

“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

«Теһлектәрғә ҡаршы шайтани булған бер нәфрәт тоҡандырылыр. Шайтандың эшмәкәрлеге сиркәүҙәрҙең уларға булған иманын ҡаҡшатыу буласаҡ, сөнки бының сәбәбе шул: әгәр Алланың Рухының иҫкәртеүҙәренә, шелтәләренә һәм нәсихәттәренә ҡолаҡ һалынһа, Шайтан үҙенең алдауҙарын индереүҙә һәм йәндәрҙе үҙенең аҙаштырыуҙары менән бәйләп ҡуйыуҙа ундай асыҡ юлға эйә була алмаясаҡ». Selected Messages, book 1, 48.

“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

“སྟེང་ངོས་ཀྱི་འོག་ཏུ་གནས་པ་མཐོང་བ། མི་ཀུན་གྱི་སེམས་ཀློག་མཁན་དེས། འོད་ཆེན་པོ་ཐོབ་མྱོང་བ་རྣམས་ཀྱི་སྐོར་ལ། ‘ཁོང་ཚོ་རང་གི་སྤྱོད་ལམ་དང་ཆོས་ཕྱོགས་ཀྱི་གནས་སྟངས་ལ་བརྟེན་ནས་སྡུག་བསྔལ་དང་ཡ་མཚན་པར་མི་འགྱུར།’ ཞེས་གསུངས། ངོ་མ། ཁོང་ཚོས་རང་གི་ལམ་རང་བདམས་ཤིང་། ཁོང་ཚོའི་སེམས་ནི་རང་གི་མི་གཙང་བའི་བྱ་བ་ལ་དགའ་བར་བྱེད། ངས་ཀྱང་ཁོང་ཚོའི་འཁྲུལ་བ་རྣམས་བདམས་ནས། ཁོང་ཚོས་འཇིགས་པ་རྣམས་ཁོང་ཚོའི་སྟེང་དུ་འབབ་པར་བྱེད་དོ། གང་ཡིན་ཞེ་ན། ངས་འབོད་པའི་ཚེ། ལན་འདེབས་མཁན་སུ་ཡང་མ་བྱུང་། ངས་གསུངས་པའི་ཚེ། ཁོང་ཚོས་མ་ཉན། འོན་ཀྱང་ཁོང་ཚོས་ངའི་སྤྱན་སྔར་ངན་པ་བྱས་ཤིང་། ང་མ་མཉེས་པའི་དོན་དེ་བདམས།’ ‘བདེན་པའི་བརྩེ་བ་མ་བཞེས་པས། དེ་ཡིས་ཁོང་ཚོ་ཐར་པར་མ་གྱུར་བའི་ཕྱིར།’ ‘ཡང་ན་ངན་དོན་ལ་དགའ་བ་བྱས་པའི་ཕྱིར།’ ‘དཀོན་མཆོག་གིས་ཁོང་ཚོར་སྒྱུ་འཁྲུལ་དྲག་པོ་ཞིག་གཏོང་བར་འགྱུར། དེ་ཡིས་ཁོང་ཚོས་རྫུན་ཞིག་ལ་ཡིད་ཆེས་པར་འགྱུར།’ ཨེ་སེ་ཡཱ་ 66:3, 4; 2 ཐེ་ས་ལོ་ནི་ཀ་ 2:11, 10, 12།

“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

«Манран да Ҽсиртәи Аҭҵаҩы: “Иарбан еиҳа иӷәӷәоу аӡҩахырмца, ауаҩы игәы зҿызгар алшо, уи иҽазыҟаҵо уара иашоу ашьаҭа үстоит ҳәа, насгьы Анцәа уусқәа идикылоит ҳәа, аха, џьоукы, иашаҵәҟьаны, уара аусуеиԥшым аԥсҩыуаатәы политика инақәыршәаны, насгьы Иегова уанианашьҭуеит? О, ари даара идуу алжьаҩыроуп, згәы зҿызго аӡҩахырмца, уи ақәыԥшра еицыракуа, аӡцәа, зны азхаҵара рыздыруаз, анцәаҵасратә формеи уи адоуҳатә хшыҩреи амчареи рыԥсахны идыруан; урҭ ргәы ишаанаго, ирбеиоу, амазаҩра рылшеит, усгьы акгьы рҭахӡам ҳәа, аха, џьоукы, иашаҵәҟьаны, зегь рыла рҭахрақәа рымоуп.”» Testimonies, volume 8, 249, 250.