In the last article we referenced the following words of Jesus.
На апошнім артыкуле мы спаслаліся на наступныя словы Езуса.
Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.
Güy ýagşylardan ägä boluŋ, olar size goýun geýiminde gelýärler, emma içlerinden ýyrtyjy möjeklerdir. Siz olary miweleri boýunça tanarsyŋyz. Adamlar tikenekden üzüm, ýa-da gançgadan injir ýygýarlarmy? Şeýlelikde her bir gowy agaç gowy miwe berýär; emma çüýrük agaç erbet miwe berýär. Gowy agaç erbet miwe berip bilmez, çüýrük agaç hem gowy miwe berip bilmez. Gowy miwe bermeýän her bir agaç kesilip, oda taşlanýar. Şonuň üçin siz olary miweleri boýunça tanarsyŋyz. Maňa: «Ýa Reb, ýa Reb!» diýýänleriň hemmesi asmanyň Patyşalygyna girmez; diňe asmanda bolan Atamyň islegini ýerine ýetirýän girer. Şol gün köpler maňa diýerler: «Ýa Reb, ýa Reb, biz Seniň adyň bilen pygamberlik etmedikmi? Seniň adyň bilen jynlary kowup çykarmadykmy? we Seniň adyň bilen köp gudratly işleri etmedikmi?» Şonda Men olara aç-açan diýerin: «Men sizi hiç haçan tanamadym; Menden daşlaşyŋ, eý, bikanunlyk edýänler». Şeýlelikde, kim Meniň bu sözlerimi eşidip, olary ýerine ýetirse, Men ony öýüni gaýanyň üstünde guran paýhasly adama meňzederin. Ýagyş ýagdy, sil geldi, ýeller öwüsdi we şol öýe urdy; emma ol ýykylnmady, çünki ol gaýanyň üstünde binýat edilipdi. Emma Meniň bu sözlerimi eşidip-de, olary ýerine ýetirmeýän her kim öýüni çägäniň üstünde guran akmak adama meňzediler. Ýagyş ýagdy, sil geldi, ýeller öwüsdi we şol öýe urdy; ol ýykyldy, we onuň ýykylyşy uly boldy. Matta 7:15–27.
The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.
ᎤᏓᏡᎬ 1863 ᎤᏓᎴᏅᏛ ᎤᏪᏓᎴᏅᎯ ᎦᎸᎳᏗᏍᎩ ᎦᎵᎮᎵᏍᏗ ᎠᏂᏯᎢ ᎤᎾᏓᏁᎸᎯ ᏗᎦᎾᏍᏓᏅᏅ ᏧᏃᎯᏳᎲᏍᎬ ᎤᎾᏓᏁᎸᎯ ᎦᎸᎳᏍᏗ ᎠᎦᏍᎦᎢ ᏚᎾᏍᏆᏂᎪᏙᎸᎯ ᎤᎾᏓᏅᏙ ᎠᏂᏴᏫᏯ. ᎠᎦᏍᎦᎢ ᎤᏙᎯᏳᎯ ᎤᎵᏆᏘᎾᎥᏍᎬ ᏎᏓᏂ ᎤᏓᏅᏙ ᎤᏣᏘ ᎠᏂᎪᎵᏰᏗ ᎠᏰᎵ ᎤᏪᎯᏍᏗᏱ ᏗᎬᏩᎾᏓᏂᎸᎩ, ᎤᏟᏃ ᎠᏍᏓᏯ ᎠᏅᏔᓊ ᎤᏙᎯᏳᎯ ᎠᏅᏔᓊ ᎤᏓᏍᏆᎸᏗ ᎠᏅᏔᓊ. ᎤᏙᎯᏳᎯ ᎤᏣᏘ ᎠᏍᏓᏯ ᎠᏂᏔᎵ ᎤᏂᏃᎮᎯ ᎤᏂᏍᏓᏩᏛᎢ ᎤᎵᏍᏔᵁᎯ, ᎠᎴ ᎠᏂᏔᎵ ᎤᏔᏅᎯ ᏗᎦᎸᎶᏗ ᎻᎾ ᎻᎾ ᎻᎾᎢ ᎤᏓᏅᏖᏛ ᎤᏍᏗᏰᎸᎯ ᎣᏏᏲ ᏧᏙᎯᏳᎯ ᎠᏛᏓᏍᏗ, Ꮎ ᎠᏂᏯᎢ ᏧᏂᏃᎯᏳᎲᏍᎬ ᎤᏍᏆᎵᏍᏔᏅ ᎤᏂᏲᎯᏎᎸᎯ, ᎪᎯᏳᏗ ᎤᎬᏫᏳᎯ ᎪᏪᎵ ᎨᏒ ᎠᎴ ᎠᎦᎵᏍᎬ ᎠᏓᏅᏙ ᎤᏙᎯᏳᏗ ᎤᏂᏍᏓᏩᏛᎯ. ᎾᏍᎩ ᏧᏙᎯᏳᎯ ᎤᏣᏘ ᎠᏍᏓᏯ ᎨᏒᎢ.
“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 of little value the light that Christ came from heaven to give to 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. ‘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.’ [Jeremiah 6:16.]
“Shayṭan a nu si dur qawl-qawl bwi l-akerwas d tayset d watmaten nneɣ seg umahil n ussewjed n ugdud ara ibedden deg yimiren-agi ineggaruyen. Tisufsatin-is ttwaɣsnent iwakken ad ssuffɣent wallaɣen seg yixuṣṣan d lwejbat n teswiɛt. Sḥesben d keččmen meẓẓiyen n wazal tafat i d-yusa Lmasiḥ seg igenwan iwakken ad tt-yefk i Yuḥenna i ugdud-is. Sselmaden belli timentisin i yellan sdat-nneɣ imiren ur sɛint ara azal ilaqen iwakken ad asent-yettunefk lwelha uzzig. Semmḥen tidet yefkan igenwan azal-is, u ttekksen i ugdud n Öebbi tirmit-nsen n zik, deg umkan-is fkan-asen tussna n tikerkas. ‘Ayenna i d-Yenna Mass: Beddet deg iberdan, walit, ssutret ɣef iberdan iqburen, anida i yella ubrid ufrin, u kemmlet deg-s.’ [Irmiya 6:16.]”
“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 more than fifty years. Men may suppose that they have found a new way, 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 is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.
“မည်သူတစ်ဦးတစ်ယောက်မျှ ကျွန်ုပ်တို့၏ ယုံကြည်ခြင်းအုတ်မြစ်များကို ဆွဲဖြုတ်ဖျက်ဆီးရန် မရှာကြစေနှင့်—ထိုအုတ်မြစ်များသည် ကျွန်ုပ်တို့၏အမှုတော်အစပြုချိန်၌ ဘုရားသခင်၏ နှုတ်ကပတ်တော်ကို ဆုတောင်းလျက် လေ့လာခြင်းနှင့် ဗျာဒိတ်ပေးတော်မူခြင်းအားဖြင့် ချထားခဲ့သော အုတ်မြစ်များဖြစ်သည်။ ထိုအုတ်မြစ်များပေါ်မှာ ကျွန်ုပ်တို့သည် ငါးဆယ်ကျော်သော နှစ်များတစ်လျှောက် တည်ဆောက်လာခဲ့ကြသည်။ လူတို့သည် မိမိတို့က နည်းလမ်းသစ်တစ်ရပ်ကို တွေ့ရှိထားပြီဟုလည်းကောင်း၊ ချထားပြီးသော အုတ်မြစ်ထက် ပိုမိုခိုင်ခံ့သော အုတ်မြစ်ကို ချနိုင်သည်ဟုလည်းကောင်း ထင်မှတ်နိုင်ကြသော်လည်း၊ ယင်းသည် အလွန်ကြီးမားသော လှည့်ဖြားမှုတစ်ရပ်ဖြစ်သည်။ ‘ချထားပြီးသော အုတ်မြစ်မှတစ်ပါး အခြားအုတ်မြစ်ကို အဘယ်သူမျှ မချနိုင်။’ [1 Corinthians 3:11.] အတိတ်ကာလ၌ လူအများသည် ယုံကြည်ခြင်းအသစ်တစ်ရပ်ကို တည်ဆောက်ရန်၊ အခြေခံသဘောတရားအသစ်များကို တည်ထောင်ရန် ကြိုးပမ်းခဲ့ကြသော်လည်း၊ သူတို့၏ တည်ဆောက်မှုသည် မည်မျှကြာအောင် တည်နေခဲ့သနည်း။ မကြာမီပင် ပြိုလဲသွားခဲ့သည်။ အကြောင်းမူကား၊ ထိုတည်ဆောက်မှုသည် ကျောက်ဆောင်ပေါ်၌ အခြေမချထားခဲ့သောကြောင့်ဖြစ်သည်။” Testimonies, volume 8, 296–297.
When September 11, 2001 arrived so did the rains of the Holy Spirit.
Mbet mbixëlëptyañ Septe̱mber 11, 2001, mëtikñäj tyañ yä sji’tel ja’ yujil Ch’ujul Pixan.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“雨後の雨は神の民の上に降るのである。力ある御使いが天から降って来るのであり、全地はその栄光によって照らされるのである。”『Review and Herald』1891年4月21日。
When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.
Yayñachik Diospa llank’asqanwan Nueva York llaqtapa hatun wasikuna urmachisqa kaptin, qhipa paraqa ch’iqchiyta qallarin. Septiembre 11, 2001 chayamuchkaptin, papal kamachikuykunapa yaku punkukuna kicharisqa karqan.
“In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.
«در این زمانِ غلبۀ بیشرعی، کلیساهای پروتستان که «چنین میفرماید خداوند» را رد کردهاند، به وضعی شگفت خواهند رسید. آنان به جهان همرنگ خواهند شد. در جداییِ خود از خدا، خواهند کوشید تا دروغ و ارتداد از خدا را قانونِ ملت سازند. ایشان بر حاکمانِ سرزمین تأثیر خواهند گذاشت تا قوانینی وضع کنند برای بازگردانیدنِ برتریِ از دسترفتۀ مردِ گناه، آن که در معبدِ خدا مینشیند و خود را چنان مینمایاند که گویی خداست. اصولِ کاتولیکِ رومی تحت حمایتِ دولت قرار خواهد گرفت. اعتراضِ حقیقتِ کتابمقدس دیگر از سوی کسانی که شریعتِ خدا را قاعدۀ زندگیِ خود نساختهاند، تحمل نخواهد شد.» Review and Herald, December 21, 1897.
The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.
Ley Patriota ukax qalltañwa uñacht’ayi, Romana Católicon yatichäwinakap arxatañata, ukasti juk’at juk’ataw p’iqinchaski, jank’aki jutir domingo urun leyiru. 11 uru sata qallta phaxsin 2001 maranxa, kimsañan llakisiñankir Islam uñacht’ayir pusi thayanakax qalltawayiwa phust’aña.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Периштәләр йәр йүзиниң пүткүл йүзини бесип өтүп, өз йолидә вәйранчилиқ вә өлүм елип келидиған, боюшидин қутулуп чиқишқа вә алдирап чепишқа урунуватқан ғәзәплик ат рәвишидә тәсвирләнгән төрт шамални тутуп туриду.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
«ایا ما بر درست در آستانۀ جهان ابدی بخوابیم؟ ایا ما کُند و سرد و مُرده باشیم؟ آه، کاش در کلیساهای ما روح و نَفَسِ خدا در قوم او دمیده میشد تا بر پاهای خویش بایستند و زنده بمانند. ما نیاز داریم ببینیم که راه تنگ است و دروازه باریک. اما چون از دروازۀ تنگ میگذریم، فراخی آن بیحد و حصر است.» Manuscript Releases, volume 20, 217.
The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.
Tufaanu, upepo, na gharika zilifika mnamo Septemba 11, 2001, na kanisa la Waasventista Wasabato wa Laodikia likajaribiwa kama Wayahudi walivyojaribiwa wakati wa ubatizo wa Kristo, na kama Waprotestanti walivyojaribiwa kuanzia Agosti 11, 1840. Tangu wakati huo hadi unabii wa uasi wa Julai 18, 2020, nyumba ya Waasventista Wasabato wa Laodikia ilianguka hatua kwa hatua, kwa hakika ileile ambayo kwa hiyo hekalu la Myahudi lilitangazwa kuwa ukiwa kabla ya msalaba, na kama vile Waprotestanti walivyogeukia na kuwa Uprotestanti ulioasi kwenye masikitiko ya kwanza ya Aprili 19, 1844.
The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.
Պատվիրանի երրորդ հրեշտակի լაოდիկյան շարժումն այնուհետև մտավ իր վերջնական փորձության ընթացքի մեջ, և ինչպես 2001 թվականի սեպտեմբերի 11-ին սկսված փորձության ժամանակ, կույսերը կոչվեցին վերադառնալ հին շավիղներին, որոնք հիմնարար ճշմարտություններն էին ոչ միայն առաջին և երկրորդ հրեշտակների միլլերական շարժման, այլև երրորդ հրեշտակի շարժման։
The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.
Ɔdiyisɛm no a ɛkyerɛ saa nokwasɛm ahorow a ɛyɛ fapem no po wɔ ahoɔden mu nnaadaa no mu no, ne nkra a Paulo kyerɛw too hɔ wɔ Tesalonikafoɔ a Ɛto So Mmienu mu no. Wɔde saa nkra no na ɛyɛ sɛnkyerɛnne wɔ “daa daa” no mu wɔ Daniel nhoma no mu, efisɛ na ɛyɛ Tesalonikafoɔ no mu asɛm no mu na William Miller tee ase sɛ “daa daa” no wɔ Daniel nhoma no mu gyina hɔ ma abosonsom Roma.
There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.
Ada kitab-kitab yang telah ditulis yang membahas definisi “yang sehari-hari” dalam kitab Daniel. Kebanyakan daripadanya adalah keliru, namun jika anda ingin meneliti sebuah makalah daripada seorang ahli teologi Adventis yang memahaminya dengan tepat, anda boleh mendapatkan The Mystery of the Daily, oleh John W. Peters. Saya tidak berhasrat untuk membincangkan unsur “yang sehari-hari” itu dalam rencana ini. Terdapat juga buku-buku lain yang mengupas sejarah tentang “siapa, apa dan mengapa” pandangan palsu mengenai “yang sehari-hari” itu akhirnya ditegakkan dalam Adventisme Hari Ketujuh Laodikia.
The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.
«مەប្រចាំថ្ងៃ» ហើយប្រវត្តិនៃការបះបោរប្រឆាំងនឹងសេចក្តីពិតមូលដ្ឋានអំពី «مەប្រចាំថ្ងៃ» ដែលបានចាប់ផ្តើមយ៉ាងពិតប្រាកដនៅឆ្នាំ 1901 ត្រូវបានបង្ហាញម្តងហើយម្តងទៀតនៅក្នុង Habakkuk’s Tables ហើយក៏នៅក្នុងអត្ថបទថ្មីៗស្តីអំពីសៀវភៅ Daniel ផងដែរ។
I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”
Su ñemonguéta ko artículope aipota ajapo “pe ára ha ára” rehegua oñecentra hag̃ua umi característica profética ojehechaukáva símbolo Roma oñemboykéva rehe. Oimeraẽva añetehápe omoneĩva Ellen White jehaipyrekuéra autorida, tekotevẽnte omoñe’ẽ ko’ãva oikuaa hag̃ua mba’épa pe comprensión añeteguáva “pe ára ha ára” rehegua.
“Then I saw in relation to the ‘Daily,’ 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 since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
«باعدِه، روزانه» نِسبَتِنده گؤردوم کی، «قوربان» سؤزو انسان حکمتنین آرتیرماسیدیر و متنَه عایید دییل؛ و رب، حُکم ساعتینین فریادینی وِرَنلره اونون دؤزگون گؤرونوشونو وِردی. ۱۸۴۴دن قاباق، اتحاد وار ایخَن، تقریباً هامى «روزانه»نین دؤزگون گؤرونوشو اوزره متحد ایدیلر؛ لاکین ۱۸۴۴دن بَری، قاراشیقلیق ایچینده، باشقا گؤرونوشلر قبول ائدیلمیشدیر و بونون آردینجا ظولمت و قاراشیقلیق گلmişدیر.» Review and Herald, November 1, 1850.
To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.
اتّخاذ موقف رفضٍ لفهم ويليام ميلر لـ«المحرقة الدائمة» يعني، في الوقت نفسه، رفضَ سلطان كتابات إلن وايت، لأنها رأت «أن الرب أعطى الفهم الصحيح لها لأولئك الذين أطلقوا نداء ساعة الدينونة». وقد أُريَت أيضًا أن الآراء الأخرى بشأن «المحرقة الدائمة» تُنتج «ظلمة وتشويشًا»، وهما ليسا من صفات المسيح. وقد أدرك ميلر أن «المحرقة الدائمة» تشير إلى روما الوثنية حين درس الرسالة الثانية إلى أهل تسالونيكي.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
«Жырсалгъанны андан ары окъудум, да андан башха, мында [кюнлюк деген] табылгъан башха бир да жер таба алмадым, тек Даниялда. Андан сора мен [конкорданцияны ярдамы бла] аны бла байланышы болгъан сёзлени алдым: “алып ташлар”; ол кюнлюкню алып ташлар; “кюнлюк алып ташлангъан заманнан,” в. б. Мен окъуй бардым да, бу текстден бир жарыкъ табармын деп ойламай къалдым; ахырында 2 Фессалоникалылагъа 2:7, 8-ге жетдим. “Нек десегиз, законсузлукъну сырлы иши энтта да ишлейди; тек энтта тутуп тургъан, ёзю ёлдан алынгъанчы, тутуп турар, андан сора анау законсуз ачыкъланырыкъ,” в. б. Да мен ол текстге жетгенимде, о, хакъыйкъат къалай ачыкъ да шанлы кёрюндю! Мына анда! Ол — кюнлюк! Алай эсе, энди Павел “энтта тутуп тургъан,” яда тосуп тургъан деп нени айтады? “Гюняхны адамы” бла “законсуз” деген бла Папачылыкъ кёзде тутилады. Алай эсе, Папачылыкъны ачыкъланыргъа тосуп тургъан не затды? Не десегиз, ол — Бутпараслыкъ; алай эсе, “кюнлюк” Бутпараслыкъны ангылатыргъа керекди».—Уильям Миллер, Second Advent Manual, 66-бет.» Advent Review and Sabbath Herald, 1853 жылны 6 январь.
Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.
Por último, el adventismo laodicense dejó de lado la comprensión correcta que fue dada a Miller y a aquellos que proclamaron el clamor de la hora del juicio, para adoptar la idea errónea del protestantismo apóstata de que “el continuo” representaba el ministerio de Cristo en el santuario. Esa comprensión es absurda en muchos sentidos; pero, más que ser falaz, afirma que un símbolo satánico es un símbolo de Cristo.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
«Minangka déné naga iku, utamané, nglambangaké Sétan, nanging ing pangertèn kapindho, iku minangka pralambang Roma kapir.» The Great Controversy, 439.
Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.
Miller “the daily” sa pagano nga Roma, ang dragon, ginkilala; kondi ang Laodicean Adventismo nagbaton sang ideya halin sa nahulog nga Protestanismo nga ini nagarepresentar sa langitnon nga ministeryo ni Cristo sa santuario. Ang pagsikway sa pagkilala ni Miller sa “the daily” bilang pagano nga Roma nagarepresentar sang pagsikway sa isa ka kamatuoran nga ginarepresentar sa ibabaw sang duha ka balaan nga tsart nga isa ka katumanan sang Habakkuk kapitulo dos. Gani, ini isa ka pagsikway sang isa ka pundasyonal nga kamatuoran, subong man sang pagsikway sa pito ka tinion sang Levitico baynte-sais.
To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.
“दैनिक,”ले मूर्तिपूजक रोमलाई प्रतिनिधित्व गर्दछ भन्ने सत्यलाई अस्वीकार गर्नु भनेको एड्भेन्टिज्मका आधारहरू तथा भविष्यवाणीको आत्माको अधिकारलाई अस्वीकार गर्नु हो। शैतानको प्रतीकलाई ख्रीष्टको प्रतीकका रूपमा पहिचान गर्नु भनेको ख्रीष्टको कार्यलाई शैतानको कार्यका रूपमा पहिचान गर्नु सरह हो।
“In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.
“ཀྲིས་ཏོས་ལ་མ་དགའ་བར་ཡ་ཧུ་ད་པའི་མི་རིགས་ཀྱིས་སྡིག་པ་དགོངས་སེལ་མེད་པ་དེ་བྱས་སོ། དེ་བཞིན་དུ། སྙིང་རྗེའི་གདན་འདྲེན་ལ་མི་དང་ལེན་པས། ང་ཚོས་ཀྱང་ནོར་འཁྲུལ་དེ་རང་བྱེད་ཉེན་ཡོད། ཚེ་ཡི་རྒྱལ་པོ་ལ་ང་ཚོས་མཚན་སྨོད་ཕུལ་ཞིང་། ཁོང་གིས་མངགས་པའི་ཕོ་ཉ་ཚོའི་སྐད་ལ་མི་ཉན་པར། དེའི་ཚབ་ཏུ་སེམས་ཉིད་ཀྲིས་ཏོས་ལས་འགྱུར་བར་འདྲེན་པའི་སེ་ཏན་གྱི་ལས་ཚབ་པ་ཚོའི་སྐད་ལ་ཉན་ཚེ། ང་ཚོས་ཁོང་ལ་སེ་ཏན་གྱི་ཚོགས་པའི་མདུན་དང་ནམ་མཁའི་སྲིད་ཁམས་ཡོངས་ཀྱི་མདུན་དུ་ངོ་ཚ་འབེབས་པ་ཡིན། མི་ཞིག་གིས་འདི་ལྟར་བྱེད་པ་གང་རིང་། ཁོའི་དོན་ལ་རེ་བ་ཡང་མེད་ལ། དགོངས་སེལ་ཡང་མེད། མཐར་ཐུག་ནས་ཁོས་དཀོན་མཆོག་དང་བསྡུམས་པར་འགྱུར་བའི་འདོད་པ་ཐམས་ཅད་ཀྱང་བརླག་པར་འགྱུར་རོ།” The Desire of Ages, 324.
When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.
Laodiceaçi Adventizm “günlük” ve yedi vakit hakkındaki temel anlayışı reddettiğinde, yalnızca Peygamberlik Ruhu’nun otoritesini ve temelleri değil, aynı zamanda anlayışlarına melek Cebrail ve diğer melekler tarafından yönlendirilmiş olan William Miller’ın çalışmalarını da reddetmiş oldu.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“خۇدا ئۆزىنىڭ پەرىشتىسىنى ئەۋەتىپ، ئىنجىلگە ئىشەنمىگەن بىر دېھقاننىڭ قەلبىنى قوزغىدى، ئۇنى بېشارەتلەرنى ئىزدەشكە يېتەكلىدى. خۇدانىڭ پەرىشتىلىرى بۇ تاللانغان كىشىنى قايتا-قايتا زىيارەت قىلىپ، ئۇنىڭ ئەقلىنى يېتەكلەپ، خۇدانىڭ خەلقى ئۈچۈن ھەمىشە قاراڭغۇ بولۇپ كەلگەن بېشارەتلەرنى ئۇنىڭ چۈشىنىشىگە ئاچتى. ھەقىقەت زەنجىرىنىڭ باشلىنىشى ئۇنىڭغا بېرىلدى، ۋە ئۇ ئۇلانما-ئۇلانما ئىزدەشكە يېتەكلىنىپ، ئاخىرىدا خۇدانىڭ سۆزىگە ھەيرانلىق ۋە تەقدىرلەش بىلەن نەزەر سالدى. ئۇ يەردە ھەقىقەتنىڭ كامىل بىر زەنجىرىنى كۆردى. ئىلھامسىز دەپ قارىغان شۇ سۆز ئەمدى ئۇنىڭ كۆز ئالدىدا ئۆزىنىڭ گۈزەللىكى ۋە شان-شەرىپى بىلەن ئېچىلدى. ئۇ مۇنداقنى كۆردى: مۇقەددەس يازمىنىڭ بىر قىسمى يەنە بىر قىسمىنى چۈشەندۈرىدۇ، ۋە بىر ئايەت ئۇنىڭ چۈشىنىشىگە يېپىق بولغاندا، سۆزنىڭ باشقا بىر قىسمىدىن ئۇنى چۈشەندۈرۈپ بېرىدىغان نەرسىنى تاپاتتى. ئۇ خۇدانىڭ مۇقەددەس سۆزىگە خۇشاللىق بىلەن، شۇنىڭدەك ئەڭ چوڭقۇر ھۆرمەت ۋە ھەيۋەت بىلەن قارىدى.” Early Writings, 230.
“His angel” is an expression that identifies the angel Gabriel.
«Ангелей» — Ҷәбраил фәрештини тонуштурғучи ибаридур.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
«پەریشتەکەی وتە: ‹من جەبرائیلم، ئەوەی لە بەردەم خودا دەوەستم›، ئەوە پیشان دەدات کە لە دادگای ئاسمانییەکاندا پلە و پۆستێکی بەرزی ڕێز و شکۆی هەیە. کاتێک بە پەیامێک هات بۆ دانیال، وتی: ‹کەس نییە لەو شتانەدا لەگەڵم ڕابوەستێت، تەنها میکائیل [مەسیح]ی سەرۆکی تۆ نەبێت.› دانیال 10:21. لەبارەی جەبرائیلەوە ڕزگارکەر لە پەیامدا دەفەرموێت، دەڵێت: ‹ئەویش ناردی و بە پەریشتەکەی بۆ بەندەی خۆی یۆحەننا ئاماژەی پێدا.› ئاشکراکردن 1:1.» ئاواتی سەردەمیان، 99.
The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.
Aysatānan saṅketaṃ Christuge saṅketayak lesa handunāgænīma, samāva nodena pāpayata pamaṇak samanāntarayak novana atara, samāva nodena pāpaya Christus visin yævū dūtayin pratikṣepa kirīmat samaga sambandha veyi. Ehenam, “nityaya” samāva nodena pāpayē saṅketaya bavata patvayi; e satyaya pilibanda niravadyā avabōdhayata “tōrāgat aya,” William Miller meheyavū bava hā, pasuva eya pratikṣepa kala bava terum gattahot, eya langsungma Devana Thessalonika pota samaga galapeyi, eya tama Miller ohuge soya gænīma kala śuddha lēkhana koṭasa vana nisa. E satyaya pratikṣepa kirīma, satyayaṭa ādara nokirīme sāksiya veyi; evaṅ vidiyē vidrohaya Śuddhātmayāge pahaṭa viya yāma saha Sātānge aśuddha ātmayā bhāra dīma utpādayi, eya Paul “balavat mulāvīmak” lesa handunvayi.
Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.
Yálááhígíí “doo yá’át’éhígíí nihikʼééʼę́ę́ʼígíí” bá hooghanígíí, “haʼátʼííhígíí baa nitsáhákeesígíí” bílaʼ ashdlaʼígíí, “the daily” pagan Rome yinishyéego bee naʼanishgo ályaa. Second Thessalonians bikáaʼgi áádóó, Paul yił níłchʼiʼgo, chapter two nitsaago baa haneʼígíí yáʼátʼéeh dooleełgo doo nitsáhákees da, áko díí haneʼ doo ayóo yáʼátʼéeh da yinishyé. Tʼáá háálá díí chapter biyiʼgi tʼáá íiyisíí nitsáhákees doo ayóo yáʼátʼéeh da, áádóó áádóó biniiyé tʼáá niʼłį́į́hígíí bikáaʼgi tʼáá ajiłiił delusion daniidlį́.
All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.
Բոլոր մարգարեները դիմում են վերջին օրերին, և այս հոդվածի նախորդ ներշնչված հատվածները ցույց են տալիս, որ զորեղ մոլորությունը գալիս է նրանց վրա, ովքեր չեն սիրում ճշմարտությունը՝ Սուրբ Հոգու թափման ժամանակ։ Մի խավը ստանում է յուղը, իսկ մյուս խավը ստանում է զորեղ մոլորություն։
The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:
Santo Espíritu oñeñohẽ tembiasakue aja, Santo Espíritu ojeipeʼa ramo umi ojerrechasa vaʼekuégui pe aranduka tuichave oñembotyʼỹva umi mokõi prueba ára guasúpe, pe tiempo de sellado guive 11 jasyporundy 2001 guive pe Ley dominical oguahẽ hag̃uápe. Ojejey hag̃ua peteĩ pasaje yma guaréva:
“Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.
«En contemplant les derniers jours, la même puissance infinie déclare, au sujet de ceux qui « n’ont pas reçu l’amour de la vérité pour être sauvés » : « C’est pourquoi Dieu leur enverra une puissance d’égarement, pour qu’ils croient au mensonge, afin que tous ceux qui n’ont pas cru à la vérité, mais qui ont pris plaisir à l’injustice, soient condamnés. » À mesure qu’ils rejettent les enseignements de sa Parole, Dieu retire son Esprit et les abandonne aux séductions qu’ils aiment.» Early Writings, 46.
Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.
Rreg pas rregulle, Danieli mëson se në ditët e fundit, janë kusarët e popullit tënd, (një simbol i Romës), ata që e vendosin vegimin. Kusarët paraqiten gjithashtu si “e përditshmja”. Solomoni mëson se në ditët e fundit ata që nuk e kanë vegimin, humbin, që do të thotë të jenë të zhveshur. Të bëhesh i zhveshur do të thotë të jesh Laodiceas, dhe një Laodiceas është një virgjëreshë e marrë.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
«Αἱρ κιλιςάνιν ακκılıςız κιζλάρλα τεμσίλ εδیلن durumu, Λαοδίκεια durumu olarak da anılmaktadır.» Review and Herald, 19 Ağustos 1890.
To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.
Txokbʼal ajunkꞌul ixoq taq kʼo ri rutzijol ri Qʼaqʼal Chꞌabʼal ri pa Nikʼaj Aqʼabʼ, ja ri kʼut ri junabʼej ri Juan xubʼij pa Revelación capítulo dieciséis chi, “ri kʼixbʼal rech ri awachïk.” Ri rutzijoxik Juan pa ri waqaq bʼis kʼo pa ruwiꞌ ri uxmul tzijonem rech ri dragón, ri kꞌulbʼal awaj, xuqujeꞌ ri qʼolonel qʼabʼal tzij, ri xeꞌl pa 1989, kꞌo chi pa ri bʼe richin kikꞌam bʼe ri uwachulew pa Armagedón.
Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.
भैरो थिस्सलोनिकीमा पावलको सन्देश केवल यत्ति होइन कि दानिएलले “दैनिक” भनेर प्रतिनिधित्व गरेको शक्ति मूर्तिपूजक रोम हो, तर यस अध्यायले मूर्तिपूजक रोम र पापसीय रोमबीचको सम्बन्धलाई विशेष रूपमा जोड दिन्छ। मूर्तिपूजक रोमले ५३८ मा पापको मानिसलाई पृथ्वीको सिंहासनमा आउनबाट रोकिराख्यो (थामिराख्यो)। जब मूर्तिपूजक रोम हटाइयो, तब “अधर्मको रहस्य,” “त्यो दुष्ट,” जो रोमको पोप हो, प्रकट हुन्छ। यस अध्यायमा पावलले मूर्तिपूजक र पापसीय रोमबीचको एक विशिष्ट भविष्यवाणीगत सम्बन्धलाई चिन्हित गरिरहेका छन्। यस अध्यायको शिक्षालाई अस्वीकार गर्नु भनेको सत्यलाई अस्वीकार गर्नु र प्रबल भ्रम ग्रहण गर्नु हो।
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.
ᎯᎠ ᎠᏂᏍᎦᏯ ᏞᏍᏗ ᎦᏰᎵ ᎤᏂᏢᎩ ᎢᏣᏓᎶᏄᎮᏍᏗ ᎾᎿ ᎤᏂᏰᎸ ᎠᏰᎵ; ᎤᏓᏅᏙ ᎾᎯᏳ ᎢᎦ Ꮭ ᎤᎷᎯᏍᏗ ᏱᎩ, ᎢᏳᏃ ᎢᎬᏱᏱ ᎤᎵᏍᎩᎸᏙᏗ ᎠᎴ ᎠᏥᎾᏢᎬ ᎤᏓᏍᎦᏅᏨ ᎤᏍᏗ Ꮎ ᎠᏍᎦᏯ, ᎤᏲ ᎢᎬᏁᏗ ᎤᏪᏥ; ᎾᏍᎩ ᎤᏡᎬᎢ ᎠᎴ ᏚᏓᏌᎧᎾᏍᏗ ᎤᏩᏒ ᏄᏓᎴᏒ ᏂᎦᎥ ᎦᎸᎶᏗ ᏧᏙᎥ ᎠᎴ Ꮎ ᏥᏕᎦᏙᎵᏍᏗ; ᎤᏠᏱᏉ ᎠᏥᎸᎢ ᏄᏍᏛ ᎤᏬᎸ ᎠᏗᏅᏙᎢ ᎤᏪᏒ ᎤᏁᎳᏅᎯ ᎨᏒ ᎤᏕᎦᎾᏄᎪᏫᏍᎬᎢ. ᏝᏍᎪ ᏱᏣᏅᏓ, ᎾᎯᏳ ᎠᏏ ᏥᏨᏰᎳᏗᏙᎲᎩ, ᎯᎠ ᏕᏨᏃᏁᎸᎩ? Ꭷ, ᎿᎭᏉ ᎢᏥᎦᏔᎭ ᏂᎦᎵᏍᏗᏍᎩ, Ꮎ ᎤᏕᎦᎾᏄᎪᏫᏍᏗᏱ ᎤᏍᏆᏂᎪᏗ ᎤᏜᏅᏛᎢ. ᎤᏓᏍᎦᏅᏨᎰᏍᎩ ᎤᏕᎵᏛ ᎦᏳᎳ ᎿᎭᏉ ᎠᎸᏉᏗᏍᎦ; ᎤᏩᏒᏉ Ꮎ ᎪᎯ ᎢᏳᏍᏗ ᏗᎦᏅᏍᎩ ᏓᎦᏅᏏᏍᎨᏍᏗ, ᎬᏂ ᏗᏓᎿᎭᎸᎲ ᎠᏰᎵ ᏴᏫᎴᏍᏗ. ᎿᎭᏉᏃ Ꮎ ᎤᏲ ᏅᏓᏰᎦᎾᏄᎪᥫᏍᏗ, Ꮎ ᎤᎬᏫᏳᎯ ᏅᏓᏳᏲᏔᏂ ᎤᎵᏍᎪᎸ ᎤᏩᎫᏒᎢᏳᏍᏗ, ᎠᎴ ᏅᏓᏳᏲᏍᏗ ᎤᎵᏍᎪᎸ ᎤᎵᏁᎬ ᎤᎷᏨᎯ; ᎾᏍᎩ Ꮎ, ᎤᎷᏨᎢ ᏎᏓᏂ ᎤᎵᏂᎩᏛ ᎠᏰᎸᏍᎬ ᎤᏁᎫᏥᏛ ᏂᎦᎥ ᎤᎵᏂᎩᏛ ᎠᎴ ᏗᏙᏓᏆᏙᎲᎢ ᎠᎴ ᎦᏰᎸᏍᏗ ᏗᏰᎸᏛ ᎠᏎ ᎤᏠᎾᏍᏗ, ᎠᎴ ᏂᎦᎥ ᎤᏓᎶᏄᎮᏍᏗ ᎤᏓᏓᎴᎾᎿ ᎤᏓᏍᎦᏅᏨ ᎬᏩᎾᏛᏁᎯ Ꮎ ᏥᏗᏂᏲᎰᎢ; ᎤᏂᏲᎱᏍᏗᏱ ᎠᎾᏓᏅᏘᏍᎩ, ᎤᏂᏍᎦᎩ ᏂᎨᏒᎾ ᎤᏂᎨᏳᎯ ᎤᏙᎯᏳᎯ, Ꮎ ᎬᏩᏍᏕᎸᏗᏱ. ᎾᏍᎩᏃ ᎢᏳᏍᏗ ᎤᏁᎳᏅᎯ ᏓᏳᏅᏏᏓ ᎤᏂᏯᏪᎿ ᎤᏣᏘ ᎤᏓᎶᏄᎮᏍᏗ, ᎦᏰᎪᎩ ᎤᏂᏲᎢᏎᏗ ᎠᏎ ᎤᏠᎾᏍᏗ; Ꮎ ᏂᎦᏛ ᏗᎨᏥᏍᎦᏅᏤᏗᏱ Ꮎ ᏧᏃᎯᏳᎲᎾ ᎤᏙᎯᏳᎯ, ᎠᏎᏃ ᎣᏏᏳ ᎤᏂᏰᎸᏒ ᎤᏓᏓᎴᎾᎿ ᎤᏓᏍᎦᏅᏨ. 2 ᏧᏍᎦᏅᎯ 2:3–12.
Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.
ᱪᱮᱫ ᱢᱮᱱᱟᱜ ᱮᱱ ᱛᱮ ᱮᱱ ᱪᱟᱹᱲ ᱢᱟᱦᱟᱱ ᱨᱮᱱ ᱦᱚᱲᱠᱚ “ᱫᱚᱥᱤ” ᱠᱟᱱᱟ? ᱪᱮᱫ ᱢᱮᱱᱟᱜ ᱮᱱ ᱛᱮ ᱩᱱᱠᱩ “ᱠᱚᱵᱨᱟᱡ ᱵᱷᱨᱟᱱᱛᱤ” ᱠᱩᱞ ᱦᱚᱪᱚ ᱠᱟᱱᱟ? ᱪᱮᱫ ᱢᱮᱱᱟᱜ ᱮᱱ ᱛᱮ ᱩᱱᱠᱩ “ᱱᱚᱥᱴᱚ” ᱦᱚᱪᱚ ᱟᱠᱟᱱᱟ, ᱟᱨ ᱱᱚᱶᱟ ᱛᱮ ᱟᱯᱱᱟᱨ ᱞᱮᱸᱜᱴᱟᱯᱚᱱ ᱨᱮᱭᱟᱜ ᱞᱟᱡᱽᱡᱟ ᱩᱫᱩᱜ ᱮᱫᱟ? ᱮᱱ ᱯᱟᱹᱨᱟ ᱱᱚᱶᱟ ᱠᱚ ᱠᱟᱛᱷᱟ ᱢᱮᱱᱟᱜᱼᱟ ᱡᱮ ᱩᱱᱠᱩ ᱥᱟᱹᱨᱤ ᱠᱚ ᱵᱷᱟᱞ ᱵᱟᱹᱭ ᱯᱟᱭ, ᱟᱨ ᱮᱱ ᱟᱫᱷᱟᱭ ᱨᱮ ᱩᱫᱩᱜ ᱟᱠᱟᱱ ᱥᱟᱹᱨᱤ ᱱᱚᱶᱟ ᱪᱤᱱᱦᱟᱹᱜ ᱮᱫᱟ ᱡᱮ ᱦᱮᱫᱮᱱ ᱨᱳᱢ, ᱵᱟᱭᱵᱮᱞ ᱵᱟᱱᱤ ᱨᱮᱭᱟᱜ ᱯᱷᱨᱚᱯᱷᱮᱥᱤ ᱨᱮ ᱯᱩᱱᱤ ᱢᱟᱫ ᱨᱟᱡ, ᱯᱟᱯᱟᱞ ᱨᱳᱢ, ᱵᱟᱭᱵᱮᱞ ᱵᱟᱱᱤ ᱨᱮᱭᱟᱜ ᱯᱷᱨᱚᱯᱷᱮᱥᱤ ᱨᱮ ᱯᱚᱸᱪᱚᱢ ᱨᱟᱡ, ᱥᱤᱝᱦᱟᱥᱚᱱ ᱨᱮ ᱪᱟᱹᱲᱦᱟᱣ ᱨᱮᱱ ᱚᱠᱟᱛᱮ ᱵᱟᱝ ᱟᱫᱮᱨᱟ ᱠᱷᱚᱱ, ᱡᱟᱦᱟᱸ ᱛᱮ ᱯᱮᱜᱟᱱᱤᱡᱽᱢ ᱫᱚ ᱚᱰᱚᱠ ᱮᱱᱟᱹ ᱟᱠᱟᱱᱟ।
The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.
ڪتاب جي هن باب ۾ جيڪا نسبت بتپرست روم ۽ پوپائي روم جي وچ ۾ سڃاڻپ ڪئي وئي آهي، ساڳي نسبت يوحنا پڻ پرگامس جي ڪليسا ۽ ٿياتيرا جي ڪليسا جي تعلق سان سڃاڻي ٿو. پرگامس بتپرست روم سان مطابقت رکي ٿو ۽ ٿياتيرا پوپائي روم آهي. پولس ۽ يوحنا انهن ٻنهي طاقتن جي تعلق بابت ٻه شاهد فراهم ڪن ٿا، جيئن دانيال جو ڪتاب پڻ ڪري ٿو.
In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.
দনিয়েলের পুস্তকে পৌত্তলিক রোম ও পাপাল রোমের পারস্পরিক সম্পর্ক বারংবার উপস্থাপিত হয়েছে। দনিয়েল দুই অধ্যায়ে তা কাদামাটির সঙ্গে লোহার মিশ্রণের দ্বারা চিত্রিত হয়েছে। দনিয়েল সাত অধ্যায়ে পৌত্তলিক ও পাপাল—উভয় রোমই “বিচিত্র” রাজ্যসমূহ; এবং যদিও দনিয়েল দুই এই দুই শক্তিকে এক মিশ্রণরূপে উপস্থাপন করে, সাত অধ্যায়ে স্পষ্ট করা হয়েছে যে পাপাল শক্তি পৌত্তলিক রোমের দশ-শৃঙ্গবিশিষ্ট রাজ্য থেকেই উদ্ভূত হয়। দনিয়েল আট অধ্যায়ে নয় থেকে বারো পদ পর্যন্ত ক্ষুদ্র শৃঙ্গটি তার উভয় পর্যায়েই রোমকে নির্দেশ করে। নয় ও এগারো পদে ক্ষুদ্র শৃঙ্গটি পুংলিঙ্গে ব্যবহৃত হয়েছে, ফলে তা পৌত্তলিক রোমকে শনাক্ত করে; আর দশ ও বারো পদে ক্ষুদ্র শৃঙ্গটি স্ত্রীলিঙ্গে ব্যবহৃত হয়েছে, ফলে তা পাপাল রোমকে শনাক্ত করে।
In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.
দানিয়েলের অষ্টম অধ্যায়ের ত্রয়োদশ পদে, পৌত্তলিক রোম এবং পাপাল রোমকে দুইটি উজাড়কারী শক্তি হিসেবে উপস্থাপন করা হয়েছে। পৌত্তলিক রোম হলো “দৈনিক” উজাড়কারী শক্তি, আর পাপাল রোম হলো উজাড়কারী অপরাধ। একাদশ অধ্যায়ের একত্রিশতম পদে, পৌত্তলিক রোমের “দৈনিক” উজাড়কারী শক্তি সেই উজাড়কারী ঘৃণ্যবস্তু স্থাপন করে, যা হলো পাপাল শক্তি। দ্বাদশ অধ্যায়ের একাদশ পদে, পাপাসির উজাড়কারী ঘৃণ্যবস্তু স্থাপন করার জন্য পৌত্তলিক রোমের “দৈনিক” উজাড়কারী শক্তিকে অপসারণ করা হয়।
The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.
ꞌAriiweyu Rome pa desolating powers atomooneʼ pidan, Daniel pa Revelation naank tawa bookswing primary theme waneʼ, aaray relationship-bin Paul aganaan gizhget truth iwe a person da-miji-sagiiʼod ji-shkaabawiinang strong delusion, iwe gii-ozhichigaade gagwekwed believing a lie. God gaawiin awiya redundant sii, miinawaa relationship pagan Rome miinawaa papal Rome agindaasooyang gegoo representation, awiya gagwekwed gagwe special testimony gagwewiiwinan omaa subjecting; miinawaa ji-anwebinaman symbol Rome ingiw last daysing, miinawaa ji-anwebinaman latter rain miinawaa ji-ozaabiiʼigan strong delusion gagwe placeing. Miinawaa gagwe forever ji-gikendamaan gagwe naked Laodicean.
The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.
تەواوی مێژوونووسانی ئەدڤێنتیستی لائۆدیکی، هەرچەندە هیچ ڕێزێکی پیرۆز بۆ ڕۆڵ و کارەکانی ویلیام میلەر دەردەناخەن، بەڵام دیاری دەکەن کە ئەوە ناسینەوەی پەیوەندیی نێوان ڕۆمای بتپەرست و ڕۆمای پاپایی بوو کە ئەو چوارچێوە پێشبینییە بوو کە “هەموو” بەکارهێنانە پێشبینییەکانی خۆی لەسەر بنیاد نا. جبرائیل و ئەو فریشتانەی دیکە میلەریان ڕێنمایی کرد بۆ تێگەیشتن لە پەیوەندیی نێوان ڕۆمای بتپەرست و ڕۆمای پاپایی، بەڵام لە مێژووی خۆیدا ڕۆمای وەک یەکێتییەکی سێلایەن نەبینی کە لە ئەژدیها، دڕندە، و پێغەمبەری درۆزن پێکهاتبوو.
In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.
U Amerikakasa llulla profetapa rurayninranta manaraq qallarisqa karqan, imaraykuchus Amerikapas Protestantekunaqa Romaq ususinkuna manaraq tukurqankuchu 1844 watakama; hinaspataq Millerpa qallariy llank’ananqa ña 1843 watapa chartninpi churakusqa karqan, may killa 1842 watapi rurasqa kasqanpi.
In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”
1989-жылы Даниял китебинин он биринчи бөлүмүнүн акыркы алты аяты мөөрдөн ачылып, ошол мезгил үчүн жиберилген кабарчы он биринчи бөлүмдүн кыркынчы аятынан кырк бешинчи аятына чейин пайгамбарлык иш-аракеттери уланып турган үч бийлик бар экенин тааныган. Кыркынчы аяттагы түштүктүн падышасы — ажыдаар бийлиги, түндүктүн падышасы болсо аяттын башындагы 1798-жылы Наполеондук Франциянын ажыдаар бийлигинин колунан өлүмгө алып келүүчү жараатын алган папалык бийлик. Бул аятта папалык бийлик өзүнүн өлүмгө алып келүүчү жараатын айыктыруу ишин баштайт. 1989-жылы түндүктүн падышасы ошондо түштүктүн падышасы болуп калган Советтер Союзунун ажыдаар бийлигине жооп сокку урат. Католицизмдин жырткычы Советтер Союзуна жооп кайтарганда, ал Аян китебинин он алтынчы бөлүмүндөгү жалган пайгамбар болгон Америка Кошмо Штаттарынын өкүл аскери менен келди. Түштүктүн падышасы болгон ажыдаар, түндүктүн падышасы болгон жырткыч жана арабалардын, атчандардын жана кемелердин жалган пайгамбары — мунун баары кыркынчы аятта сүрөттөлгөн, ал эми пайгамбарлык сызык кырк бешинчи аятта аяктайт, анда папалык бийлик «жардамына эч ким келбестен өз акырына келет».
Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.
Armageddon, asay in Revelation sixteen, is a symbolic geographical area that identifies the rebellion of mankind which precedes the return of Christ. Armageddon is a symbol; the word is formed from two words, “Har,” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol containing a geographical reference, for there is no mountain in the valley of Jezreel.
The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.
ကြဲသရေလချိုင့်ဝှမ်းသည် ပင်လယ်သုံးစင်း (မြေထဲပင်လယ်၊ ဂါလိလဲပင်လယ်နှင့် သေမင်းပင်လယ်) နှင့် ယေရုရှလင်မြို့အကြားတွင် တည်ရှိသည်။ ၎င်းသည် ဣသရေလမြောက်ပိုင်း၏ အလယ်ပိုင်းနီးပါး၌ တည်ရှိပြီး၊ ဤရေထုသုံးခုနှင့် ယေရုရှလင်မြို့တို့သည် ၎င်း၏ ပတ်လည်၌ ဦးတည်ရာမတူသည့် အရပ်များတွင် တည်နေကြသည်။ ဒန်နီယေလ အခန်းကြီး ၁၁ ၏ အခန်းငယ် ၄၅ တွင် မြောက်ဘက်ရှင်ဘုရင်သည် ကူညီမည့်သူတစ်ဦးမျှမရှိဘဲ မိမိ၏ အဆုံးသို့ ရောက်လာသည်ဟု ဖော်ပြထားပြီး၊ ထိုအခန်းငယ်က သူ၏ ပထဝီဝင်ဆိုင်ရာ အဆုံးကို ပင်လယ်များနှင့် ယေရုရှလင်၏ ဘုန်းတန်ခိုးကြီးသော သန့်ရှင်းသည့် တောင်တော်အကြား၌ ဖြစ်သည်ဟု သတ်မှတ်ဖော်ပြသည်။ ဒန်နီယေလ အခန်းကြီး ၁၁ ၏ အခန်းငယ် ၄၀ သည် ပုပ်ရဟန်းမင်း၏ အာဏာတွင် ဖြစ်ပေါ်ခဲ့သော သေစေနိုင်သော ဒဏ်ရာ၏ ကုသခြင်းနှင့် ၎င်း၏ နောက်ဆုံးအဆုံးသတ်တို့၏ အကြောင်းအရာဖြစ်သော အင်အားသုံးရပ်ကို မိတ်ဆက်ဖော်ပြသည်။
The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.
Awitau n tsanawtawad dagiti bersikulo ti mangikeddeng iti tiempo ti panungpalan idi 1798, idi a ti kinapapa a nangawat iti makapapatay a sugatna, ket ti bersikulo kuarenta’y singko ti mangikeddeng iti permanente a makapapatay a sugatna. Ti naimpadtoan a pakasaritaan iti nagbaetan ti umuna ken maudi a patay ti pannakabalin ti kinapapa ket mangipakita iti yaalsa ti tao kabayatan a sublida nga ipasubli ti panagngato ti pannakabalin ti kinapapa, inton ti makapapatay a sugatna ket maagasanto sakbay ti namimpinsan a pannakapukaw ti pannakabalin ti kinapapa. Dagiti innem a bersikulo ket addaan iti pirma ti pudno, ta ti punganay ken panungpalan ket agpada a patay ti pannakabalin ti kinapapa, ket dagiti bersikulo iti tengnga ket ti yaalsa ti tao kabayatan a ti umuna a makapapatay a sugat ket maagas.
Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.
میلەردا لە لایەن فریشتە ئاسمانییەکانەوە ڕووناکی پێدرا سەبارەت بە پەیوەندی ڕۆمای بتپەرستان و ڕۆمای پاپا. کلیلی تێگەیشتنی میلەر بۆ نموونەی پێشبینی، کە لە هەموو بەکارهێنانە پێشبینییەکانی خۆیدا بەکاریهێنا، «ڕۆژانە» بوو لە دووەم تیسالۆنیکی. «ڕۆژانە» لەو بەشەدا ڕۆمای بتپەرستانە، کە ئەوەیە بینینەکە دامەزراند کە ویلیام میلەر گەیشت بۆ تێگەیشتنی، چونکە ئەوە ڕۆمایە، تاڵانکەرانی گەلەکەت لە ئایەتی چواردەی بەشی یازدە، کە بینینەکە دامەزرێنێت.
The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.
Ang mensaherong ibinangon upang maunawaan ang pagdami ng kaalaman noong 1989 ay nakaunawa sa tatluhang kalikasan ng Roma. Si Miller ang mensahero ng una at ikalawang anghel, at naunawaan niya ang una at ikalawang kapahayagan ng Roma upang itatag ang pangitain na iniharap niya sa sanlibutan. Ang mensahero ng ikatlong anghel ay nakaunawa sa lahat ng tatlong kapahayagan ng Roma upang itatag ang pangitain na ipinagkaloob sa kanya upang ipahayag sa sanlibutan.
The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.
የሮሜ የመጀመሪያው መገለጫ አረማዊት ሮሜ ነበረች። ከአረማዊት ሮሜ የወጣችው የጳጳሳዊት ሮሜ ሲሆን እርሷም ሁለተኛው መገለጫ ናት። ከእነዚህ ከመጀመሪያዎቹ ሁለት መገለጫዎች ዘመናዊት ሮሜ ወጣች፤ እርሷም የዘንዶው፣ የአውሬውና የሐሰተኛው ነቢይ ሶስት እጥፍ ጥምረት ናት።
We will continue the line of the controversy of “the daily” in Advent history in the next article.
Avent tarihindeki “günlük” tartışmasının seyrini bir sonraki makalede sürdürmeye devam edeceğiz.
“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.
“Ереңниң йөзи астида ятқанни көридиған, барлиқ адәмләрниң қәлблирини оқуйдиған Зат, зор нурға еришкәнләр һәққидә мундақ дәйду: ‘Улар өзлириниң әхлақий вә роһий әһвали түпәйли азаплинип һәйран болмайду.’ Һә, улар өз йоллирини өзлири таллиған, уларниң җени өзлириниң йиргинчлик ишлиридин һозур алиду. ‘Мәнму уларниң азғучилиқлирини таллаймән, вә қорққанлирини уларниң бешиға кәлтүримән; чүнки Мән чақирғинимда, һечким җавап бәрмиди; сөз қилғинимда, улар аңлимиди; бәлки көз алдимда яманлиқ қилди вә Мән рази болмиғанни таллиди.’ ‘Худа уларни ялғанға ишәнсун дәп күчлүк азғучилиқ әвәтиду,’ чүнки улар қутқузулуш үчүн ‘һәқиқәтниң муһәббитини қобул қилмиди,’ ‘бәлки һәқсизлиқтин һозур алди.’ Ишая 66:3, 4; 2 Тессалоникилиқларға 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.’
天上的教師問道：「還有什麼迷惑，比這更能欺哄人心呢？人自以為是建造在正確的根基上，自以為上帝悅納自己的作為，然而實際上，卻有許多事是照著屬世的權術在行，並且是在得罪耶和華。噢，這是何等大的欺騙，何等迷人的迷惑！當那些一度認識真理的人，把敬虔的外貌誤認為敬虔的精神和能力；當他們自以為富足，財物充裕，一無所缺，而實際上卻樣樣都有缺乏時，這迷惑就攫住了人的心。」
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“ᎤᏁᎳᏅᎯ ᎥᏝ ᏳᏓᏠᏯᏍᏔᏅ ᎤᏟᎶᏍᏔᏅ ᎤᏙᎯᏳᎯ ᎤᏅᏒ ᏗᎧᎿᎭᎵ Ꮎ ᏗᏂᎾᏄᎪᏫᏒ ᏂᎦᎥ ᎤᏃᏔᎴᎲᎾ ᏗᏂᎦᏄᎪᏫᏒ. ᎠᏎᏃ ᎤᏂᏣᏘ ᎠᏂᏍᏛᏂᎭ, ‘ᏅᏩᏙᎯᏯ ᎠᎴ ᏅᏩᏓᎴᎾ,’ ᎠᏎ ᎤᎵᏰᎢᎵᏒ ᎤᏲ ᎤᏂᎷᏤᎵᏒ ᎦᎵᏉᎩ ᎤᎷᏤᎵᏍᎬ ᎨᏎᏍᏗ. ᎢᏳᏃ ᏂᎦᎥ ᎠᎦᏁᏟᏴᏍᏗ ᎤᏁᏟᏴᏒ ᏂᎨᏒᎾ, ᎢᏳᏃ ᏴᏫ ᏂᏚᏂᏲᎵᏍᏗ ᏗᏂᎾᏫ ᎤᏃᎮᏍᏗᏍᎬ ᎠᎴ ᏱᏚᏂᏓᏂᎸᏨ ᎤᏙᎯᏳᎯ Ꮎ ᎢᏳᏍᏗ ᏥᏌ ᎤᏓᏅᏖᏛ, Ꮆ ᎤᏂᏴᏫᏯ ᏱᎨᏒ ᎦᎸᎳᏗ ᏫᏚᏂᏴᎶᏎᏗ. ᎢᏳᏃ ᎠᏥᏅᎦᎵᏍᏗᏱ ᎨᏎᏍᏗ ᎢᎩᏓᏑᵯ ᎤᎾᏓᏡᎬ, ᎿᏉ ᎥᏝ ᏴᎩᏯᎵᏯ ᎢᏗᏁᎿᎭᏗᏙᎵᏍᎬᎢ, ᎢᏗᏢᏈᏍᎬ ᎢᎩᏤᎿ ᎠᎴ ᎢᎩᏁᏉᏤᎸ ᏧᏓᎴᎿᎭᎥᎢ, ᎠᎴ ᎪᎱᏍᏗ ᎾᏍᎩ ᏧᏲᎵᎨ ᏂᎨᏒᎾ.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Adɛn na obetumi aka nokware mu sɛ: ‘Yɛn sika asɔ wɔ ogya mu; yɛn ntade nni wiase ho fĩ biara so’? Mihuu sɛ yɛn Kyerɛkyerɛfo no reka ne nsa kyerɛɛ ntade a wɔfrɛ no trenee no. Bere a Oyiyii fii wɔn so no, Ɔdaa efi a ɛwɔ ase no adi. Afei Ɔka kyerɛɛ me sɛ: ‘Wunhu sɛnea wɔde ahomaso akata wɔn efi ne wɔn suban porɔwee so no ana? “Ɛyɛɛ dɛn na kurow nokwafo no adan aguamanfo!” Wɔayɛ M’Agya fie dan aguadebea, baabi a ɔsoro presence ne anuonyam afi hɔ! Eyi nti na mmerɛwyɛ wɔ hɔ, na ahoɔden nni hɔ.’” Testimonies, volume 8, 249, 250.