William Miller’s foundational truths were covered up over the four generations of Adventism. The restoration of those foundational truths are set forth in his second dream, and repeatedly identified in the Bible and Spirit of Prophecy as the work God’s last day people are to accomplish. Miller’s dream identifies that when the dirt brush man restores the jewels, they will shine ten times brighter than the sun.
أُخفيت الحقائقُ التأسيسيةُ لوليم ميلر عبر الأجيال الأربعة للأدفنتية. وإنَّ استعادةَ تلك الحقائق التأسيسية قد عُرضت في حلمه الثاني، ويجري التعريف بها مرارًا في الكتاب المقدس وروح النبوة على أنها العمل الذي ينبغي لشعب الله في الأيام الأخيرة أن ينجزوه. ويُبيّن حلمُ ميلر أنه عندما يُعيد رجلُ فرشاةِ التراب الجواهرَ إلى مواضعها، فإنها ستتألّق عشرةَ أضعافٍ أشدَّ من الشمس.
Miller’s framework was based upon recognizing the two desolating powers of paganism followed by papalism, and the apostle Paul’s testimony in chapter two of Thessalonians, provided Miller with the anchor for his framework. There Paul identifies that pagan Rome had restrained the papacy from rising to power, until pagan Rome was taken away. In 2 Thessalonians, Paul also provided the anchor for the framework of Future for America, when Paul identified that the “man of sin” in the chapter was also represented as the king that exalted himself, in Daniel chapter eleven, and verse thirty-six.
Millerin kehys perustui siihen, että hän tunnisti kaksi hävitystä aikaansaavaa valtaa, pakanuuden ja sitä seuraavan paaviuden, ja apostoli Paavalin todistus Thessalonikalaiskirjeen toisessa luvussa antoi Millerille tämän kehyksen ankkurin. Siinä Paavali osoittaa, että pakanallinen Rooma oli pidättänyt paaviutta nousemasta valtaan, kunnes pakanallinen Rooma poistettiin tieltä. Toisessa Thessalonikalaiskirjeessä Paavali antoi myös Future for America -järjestön kehykselle ankkurin, kun hän osoitti, että luvun ”synnin ihminen” esitetään myös kuninkaana, joka korottaa itsensä, Danielin kirjan yhdennessätoista luvussa ja jakeessa kolmekymmentäkuusi.
It is essential to see that the increase of knowledge in the movement of both the first and third angels, was directly connected with Paul’s testimony in chapter two of Thessalonians. At the time of the end in 1798, and also in 1989, the book of Daniel was unsealed, thus initiating a three-step testing process. The testing process always produces two classes of worshippers in the history where the book of Daniel is unsealed. It is essential to see Paul’s writings in connection with the increase of knowledge at the time of the end, for it is in that very chapter where Paul warns that those who do not receive the “love of the truth,” will receive strong delusion from God. The strong delusion is what is brought upon the wicked in Daniel chapter twelve, who reject the increase of knowledge. In both histories the strong delusion is most directly referring to Adventism.
Kama ilivyo muhimu kuona, kuongezeka kwa maarifa katika mwendo wa malaika wa kwanza na wa tatu kulihusiana moja kwa moja na ushuhuda wa Paulo katika sura ya pili ya Wathesalonike. Katika wakati wa mwisho mwaka 1798, na pia mwaka 1989, kitabu cha Danieli kilifunuliwa, na hivyo kuanzisha mchakato wa majaribu wa hatua tatu. Mchakato wa majaribu daima huzalisha makundi mawili ya waabudu katika historia ambayo kitabu cha Danieli kinafunuliwa. Ni muhimu kuona maandiko ya Paulo kwa uhusiano na kuongezeka kwa maarifa katika wakati wa mwisho, kwa maana ni katika sura hiyo hiyo ambapo Paulo anaonya kwamba wale wasioipokea “upendo wa kweli,” watapokea upotevu mkuu kutoka kwa Mungu. Upotevu huo mkuu ndio unaowajia waovu katika Danieli sura ya kumi na mbili, wanaokataa kuongezeka kwa maarifa. Katika historia zote mbili, upotevu huo mkuu unarejelea Uadventista kwa namna ya moja kwa moja zaidi.
“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.
« Celui qui voit au-delà des apparences, qui lit dans le cœur de tous les hommes, dit de ceux qui ont reçu une grande lumière : “Ils ne sont ni affligés ni saisis d’étonnement à cause de leur condition morale et spirituelle.” Oui, ils ont choisi leurs propres voies, et leur âme se complaît dans leurs abominations. Moi aussi, je choisirai leurs égarements, et je ferai venir sur eux ce qu’ils redoutent ; parce que, quand j’ai appelé, nul n’a répondu ; quand j’ai parlé, ils n’ont pas écouté ; mais ils ont fait ce qui est mal à mes yeux, et ils ont choisi ce en quoi je ne prenais point plaisir.” “Dieu leur enverra une puissance d’égarement, pour qu’ils croient au mensonge,” parce qu’ils n’ont pas reçu l’amour de la vérité, afin d’être sauvés, “mais qu’ils ont pris plaisir à l’injustice.” Ésaïe 66:3, 4 ; 2 Thessaloniciens 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.’
“Gurũ wa kũu Igũrũ akũũriire atĩrĩ: ‘Nĩ ũheni ũrĩkũ mũnene ũngĩhota kũheenia meciiria gũkĩra kwĩrora ta nĩmũgĩteka igũrũ rĩa mũhingo ũrĩa mwagĩrĩire, na atĩ Ngai nĩakũnyita wĩra wanyu, no hĩndĩ ya ma nĩmũraruta maũndũ maingĩ kũringana na mĩtugo ya thĩ, na nĩmũrehaga ihĩtia kũrĩ Jehova? Ai, nĩ ũheni mũnene, ũheni ũrĩa ũgũcokagia ngoro, ũrĩa ũhingagĩra meciiria, rĩrĩa andũ arĩa maarĩ mamenyete ma atĩri ma, makĩhĩta mũhianano wa ũ-Ngai ta nĩwe roho na hinya wa wo; rĩrĩa meciragia atĩ marĩ atonga na nĩmakũrĩte indo nyingĩ, na matirĩ na gĩkũyũ kĩngĩ, hĩndĩ ya ma nĩ marĩ na gĩkũyũ gĩa kĩrĩa gĩothe.’”
“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.
“Le Dieu n’a pas changé à l’égard de Ses serviteurs fidèles qui gardent leurs vêtements sans tache. Mais beaucoup s’écrient : « Paix et sûreté », tandis qu’une ruine soudaine fond sur eux. À moins qu’il n’y ait une repentance profonde, à moins que les hommes n’humilient leur cœur par la confession et ne reçoivent la vérité telle qu’elle est en Jésus, ils n’entreront jamais dans le ciel. Lorsque la purification aura lieu dans nos rangs, nous ne nous reposerons plus dans une fausse sécurité, nous glorifiant d’être riches, enrichis de biens, et de n’avoir besoin de rien.
“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.
“Ko lahko resnicoljubno reče: ‘Naše zlato je preizkušeno v ognju; naša oblačila so neomadeževana od sveta’? Videla sem, kako je naš Učitelj pokazal na oblačila tako imenovane pravičnosti. Ko jih je strgal z njih, je razkril nečistost spodaj. Nato mi je rekel: ‘Ali ne vidiš, kako so s pretvarjanjem zakrili svojo nečistost in gnilobo značaja? “Kako je zvesto mesto postalo nečistnica!” Hiša mojega Očeta je postala hiša kupčije, kraj, od koder sta božanska navzočnost in slava odšli! Zaradi tega je navzoča slabost in manjka moči.’” Testimonies, zvezek 8, 249, 250.
Adventism was “the faithful city” when it proclaimed the Midnight Cry in 1844. By 1863, it began the process of rejecting the “foundations” that were established through the ministry of William Miller. When they began to set aside the foundational truths, thus covering them with counterfeit jewels and coins, they were building a new foundation. Those that began, carried out and continue that work, are represented in the writing of the Spirit of Prophecy as “those who have had great light.”
L’adventisme était « la cité fidèle » lorsqu’il proclama le Cri de minuit en 1844. En 1863, il commença le processus de rejet des « fondements » qui avaient été établis par le ministère de William Miller. Lorsqu’ils se mirent à écarter les vérités fondamentales, les recouvrant ainsi de pierres précieuses et de pièces de monnaie contrefaites, ils édifiaient un nouveau fondement. Ceux qui ont commencé, poursuivi et continuent cette œuvre sont désignés, dans les écrits de l’Esprit de prophétie, comme « ceux qui ont reçu une grande lumière ».
The “great light” they once had, was represented in Miller’s dream as the jewels in the casket, which Miller placed upon a table in the center of his room, that shone brighter than “the sun.” In the passage just cited Sister White identifies, “those who have had great light,” but who “have chosen their own ways.”
“Најголемата светлина” што некогаш ја имаа, во Милеровиот сон беше претставена како скапоцените камења во ковчежето, кое Милер го постави на маса во средината на својата соба, и кои сјаеја посилно од „сонцето“. Во штотуку наведениот пасус, сестра Вајт ги определува „оние што имале голема светлина“, но „ги избрале своите сопствени патишта“.
They chose a new way in 1863. She says it is “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.”
Waliichagua njia mpya mwaka 1863. Anasema kwamba ni “udanganyifu wa kuvutia, unaoteka mawazo ya watu pale ambapo wale ambao wakati mmoja waliijua kweli, hukosea wakidhani sura ya utauwa ndiyo roho na nguvu yake; wanapodhani kwamba wao ni matajiri, wameongezewa mali, wala hawana haja ya kitu chochote, ilhali kwa hakika wanahitaji kila kitu.”
She is identifying the Laodicean condition, which she and her husband identified occurred in 1856. They were then tested for seven years, but failed the test in 1863, and began erecting the false foundation that brings the strong delusion of Paul’s warning message in Thessalonians. Paul’s warning in Thessalonians is an anchor for both the movement at the beginning and ending of Adventism, and aligns perfectly with Miller’s dream, which addresses both the beginning and ending of Adventism. His dream identifies that when the work of restoring the original jewels of truth is accomplished, those truths will shine ten times brighter than when they first shone at the Midnight Cry in the beginning of Adventism. How is it that Miller’s understanding shines any brighter now, than when he first recognized the truth?
O loo faailoa mai e ia le tulaga o Laotikaia, lea na la iloa faatasi ma lona toalua na tupu i le 1856. Ona tofotofoina lea o i laʻua mo le fitu tausaga, ae na lē manuia i le tofotofoga i le 1863, ma amata ai ona fausia le faavae pepelo lea e aumaia ai le faaseseega malosi o le feʻau lapataʻi a Paulo i Tesalonia. O le lapataʻiga a Paulo i Tesalonia o se taula mo le gaoioiga i le amataga ma le faaiʻuga o le Faʻa‑Ativene, ma e ogatusa atoatoa ma le miti a Miller, lea e faatatau i le amataga ma le faaiʻuga o le Faʻa‑Ativene. O lana miti o loo faailoa mai ai e faapea, pe a faataunuuina le galuega o le toe faafoʻi mai o maa tāua muamua o le upu moni, o le a susulu na upu moni e sefulu ona sili atu nai lo le taimi na muamua susulu mai ai i le Alaga o le Vaeluaga o le Po i le amataga o le Faʻa‑Ativene. E faapefea la ona susulu atu le malamalama o le malamalamaaga a Miller i le taimi nei e sili atu nai lo le taimi na ia muaʻi iloa ai le upu moni?
There are several truths represented upon the two sacred charts of Habakkuk chapter two. Those truths were represented in Miller’s dream as jewels that would ultimately be restored in the last days, just before the Midnight Cry. The counterfeit jewels that are carried out of the window in Miller’s dream represent both the false doctrines that were brought into Adventism to create a false foundation, and also to hide the true foundation; but they also represent those who refuse to turn loose of the false doctrines that make up the false foundation. “The daily” was the anchor for William Miller’s framework of truth that established the original foundation, and in the last days “the daily,” symbolizes not only paganism, as Miller correctly identified, but it is the symbol of the rebellion that produced the false foundation.
੨ ਪਵਿੱਤਰ ਚਾਰਟਾਂ ਉੱਤੇ, ਜੋ ਹਬੱਕੂਕ ਅਧਿਆਇ ਦੋ ਨਾਲ ਸੰਬੰਧਿਤ ਹਨ, ਕਈ ਸੱਚਾਈਆਂ ਦਰਸਾਈਆਂ ਗਈਆਂ ਹਨ। ਮਿਲਰ ਦੇ ਸੁਪਨੇ ਵਿੱਚ ਉਹ ਸੱਚਾਈਆਂ ਉਹਨਾਂ ਹੀਰਿਆਂ ਵਾਂਗ ਦਰਸਾਈਆਂ ਗਈਆਂ ਸਨ ਜੋ ਅੰਤ ਵਿੱਚ ਆਖ਼ਰੀ ਦਿਨਾਂ ਵਿੱਚ, ਅੱਧੀ ਰਾਤ ਦੇ ਸੱਦੇ ਤੋਂ ਠੀਕ ਪਹਿਲਾਂ, ਮੁੜ ਬਹਾਲ ਕੀਤੇ ਜਾਣੇ ਸਨ। ਮਿਲਰ ਦੇ ਸੁਪਨੇ ਵਿੱਚ ਖਿੜਕੀ ਰਾਹੀਂ ਬਾਹਰ ਲੈ ਜਾਏ ਜਾਣ ਵਾਲੇ ਨਕਲੀ ਹੀਰੇ ਦੋਹਾਂ ਦੀ ਨੁਮਾਇੰਦਗੀ ਕਰਦੇ ਹਨ: ਉਹ ਝੂਠੇ ਸਿਧਾਂਤ ਜੋ ਝੂਠੀ ਨੇਹ ਰਚਣ ਲਈ ਐਡਵੈਂਟਵਾਦ ਵਿੱਚ ਲਿਆਂਦੇ ਗਏ, ਅਤੇ ਸੱਚੀ ਨੇਹ ਨੂੰ ਓਹਲੇ ਕਰਨ ਲਈ ਵੀ; ਪਰ ਉਹ ਉਹਨਾਂ ਦੀ ਵੀ ਨੁਮਾਇੰਦਗੀ ਕਰਦੇ ਹਨ ਜੋ ਉਹਨਾਂ ਝੂਠੇ ਸਿਧਾਂਤਾਂ ਨੂੰ ਛੱਡਣ ਤੋਂ ਇਨਕਾਰ ਕਰਦੇ ਹਨ ਜਿਨ੍ਹਾਂ ਨਾਲ ਝੂਠੀ ਨੇਹ ਬਣਦੀ ਹੈ। “The daily” ਵਿਲੀਅਮ ਮਿਲਰ ਦੇ ਉਸ ਸੱਚਾਈ-ਢਾਂਚੇ ਦਾ ਲੰਗਰ ਸੀ ਜਿਸ ਨੇ ਮੂਲ ਨੇਹ ਨੂੰ ਸਥਾਪਿਤ ਕੀਤਾ; ਅਤੇ ਆਖ਼ਰੀ ਦਿਨਾਂ ਵਿੱਚ “the daily” ਨਾ ਕੇਵਲ ਮੂਰਤੀਪੂਜਕਤਾ ਦਾ ਪ੍ਰਤੀਕ ਹੈ, ਜਿਵੇਂ ਮਿਲਰ ਨੇ ਠੀਕ ਪਛਾਣਿਆ ਸੀ, ਸਗੋਂ ਇਹ ਉਸ ਬਗਾਵਤ ਦਾ ਵੀ ਪ੍ਰਤੀਕ ਹੈ ਜਿਸ ਨੇ ਝੂਠੀ ਨੇਹ ਪੈਦਾ ਕੀਤੀ।
The Bible, the Spirit of Prophecy and history all testify that the judgment-hour cry of 1798 through 1844, was the proclamation of the message discovered and presented by William Miller. This is why the movement is called the Millerite movement. Logically to reject that movement, is to reject the light that was produced in 1798, that Daniel identified as an increase of knowledge.
La Bible, l’Esprit de prophétie et l’histoire attestent tous que le cri de l’heure du jugement, de 1798 à 1844, fut la proclamation du message découvert et présenté par William Miller. C’est pourquoi ce mouvement est appelé le mouvement millérite. Logiquement, rejeter ce mouvement, c’est rejeter la lumière qui fut produite en 1798, que Daniel identifia comme un accroissement de la connaissance.
Isaiah speaks of the drunkards of Ephraim, and identifies those drunkards as the scornful men that rule the people of Jerusalem. Isaiah identifies that they are not drunk with literal wine, they are drunk with spiritual wine. Spiritual wine in the Bible is either true or false doctrine, depending upon the context. The drunkards of Ephraim are drunk on false doctrine, which is the wine of Babylon, as represented by the whore of Tyre in chapter seventeen, of Revelation and by Belshazzar in his last night of partying.
Ésaïe parle des ivrognes d’Éphraïm, et il identifie ces ivrognes aux hommes moqueurs qui gouvernent le peuple de Jérusalem. Ésaïe précise qu’ils ne sont pas ivres de vin littéral, mais de vin spirituel. Dans la Bible, le vin spirituel désigne, selon le contexte, soit la vraie doctrine, soit la fausse. Les ivrognes d’Éphraïm sont ivres de fausse doctrine, laquelle est le vin de Babylone, représenté par la prostituée de Tyr au chapitre dix-sept de l’Apocalypse et par Belshatsar lors de sa dernière nuit de festin.
Isaiah identified the effects of the spiritual drunkenness that comes upon the scornful men that rule the people of Jerusalem.
Isaïe a identifié les effets de l’ivresse spirituelle qui s’abat sur les hommes moqueurs qui gouvernent le peuple de Jérusalem.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. 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. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Kwimani, mushangale; linyeni, mukolole: balikolelwe, lelo te kuvinyo; balituntumana, lelo te ku bikolwa bikali. Pantu Yehova amupongolwelapo umupashi wa tulo twakushika, kabili alisala amenso yenu: baporofeti na bakateka benu, baloleshi, ni bo afimbile. Kabili ukumwenako kwa fyonse kwaba kuli imwe nge fyebo fye buku ilyasindikwa, ilyo abantu bapele kuli umo uwasambilila, ukutila, Belenga ici, ndalomba: nao atila, Nshingabelenga; pantu calisindikwa: Kabili buku bapele kuli uyo ushasambilila, ukutila, Belenga ici, ndalomba: nao atila, Nshasambilila. Eico Mukama atile, Pantu aba bantu belela kumpalama na kanwa kabo, kabili na milomo yabo bampela umucinshi, lelo balifumya imitima yabo ukutali na ine, kabili ukutina kwabo kuli ine kusambilishiwa ku malango ya bantu: Eico, moneni, nkatwalilila ukucita umulimo uwakushangaza pakati ka aba bantu, ee, umulimo uwakushangaza no kumwenako: pantu amano ya bantu babo abacenjela yakonaika, kabili ukumfwa kwa bantu babo abamano kukafiswa. Calanda kuli abo abasakamana ukufisa amano yabo ukutali na Yehova, kabili imilimo yabo ili mu mfifi, kabili batila, Nani uletumona? kabili nani uletwishiba? Mucine, ukupilibula kwenu ifintu panshi na pa mulu kukeshibwa nge bulongo bwa mubumbi: pantu bushe icitwa cingalanda pali uyo wa cicita, Ukuti, Tana ncita? nangu cintu icabumbwa cingalanda pali uyo wa cibumba, Ukuti, Tali na mano? Esaya 29:9–16.
Sister White quotes these verses and then adds:
Mwanamke White ananukuu aya hizi kisha anaongeza:
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts his spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. 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.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
«هر کلمهٔ این به انجام خواهد رسید. کسانی هستند که دلهای خویش را در حضور خدا فروتن نمیسازند و به راستی و درستی سلوک نخواهند کرد. آنان مقاصد حقیقی خود را پنهان میدارند و با فرشتهٔ ساقطشده مشارکت نگاه میدارند؛ همان که دروغ را دوست میدارد و به عمل میآورد. دشمن روح خود را بر مردانی مینهد که میتواند از ایشان برای فریب دادن کسانی که تا اندازهای در تاریکیاند، استفاده کند. برخی آکنده از ظلمتِ غالب میشوند و حقیقت را به کنار نهاده، خطا را اختیار میکنند. آن روزی که نبوت بدان اشاره کرده است، فرا رسیده است. عیسی مسیح شناخته نمیشود. عیسی مسیح برای ایشان افسانهای بیش نیست. در این مرحله از تاریخ زمین، بسیاری چون مردان مست رفتار میکنند. «درنگ کنید و متحیّر شوید؛ فریاد برآورید و فریاد کنید؛ ایشان مستاند، لیکن نه از شراب؛ تلوتلو میخورند، لیکن نه از مسکر. زیرا خداوند روحِ خوابِ عمیق را بر شما ریخته، و چشمان شما را بسته است. انبیا و رؤسای شما، یعنی رائیان را، پوشانیده است.» مستیِ روحانی بر بسیاری مستولی است که گمان میبرند همان قومی هستند که سرافراز خواهند شد. ایمان دینیِ ایشان دقیقاً همانگونه است که در این آیهٔ کتابمقدس تصویر شده است. تحت تأثیر آن، نمیتوانند راست گام بردارند. آنان در شیوهٔ عمل خود راههای کج میسازند. یکی و سپس دیگری، به این سو و آن سو متزلزل میشوند. خداوند با شفقتی عظیم بر آنان مینگرد. راهِ حقیقت را نشناختهاند. آنان نیرنگپردازانِ علمنما هستند، و کسانی که میتوانستند و میبایست یاری دهند، به سبب بیناییِ روشنِ روحانی، خود فریب خوردهاند و کاری شریرانه را پشتیبانی میکنند.»
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
«Өдрийн төгсгөлийн эдгээр үйл явдлууд удахгүй шийдвэрлэх шинжтэй болно. Эдгээр спиритист мэхлэлүүд үнэн хэрэгтээ юу болох нь—ёс бус сүнснүүдийн нууц ажиллагаа мөн болох нь—илчлэгдмэгц, тэдгээрт оролцож үйлдсэн хүмүүс ухаан санаагаа алдсан хүмүүс мэт болно.
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’
«Поэтому Господь говорит: так как этот народ приближается ко Мне устами своими и чтит Меня языком своим, сердце же своё удалил от Меня, и благоговение его предо Мною есть заученная заповедь человеческая, — то вот, Я вновь явлю дивное дело с этим народом, дивное и чудное; ибо мудрость мудрецов его погибнет, и разум разумных его сокроется. Горе тем, которые глубоко скрывают от Господа замысел свой, и дела их совершаются во тьме, и они говорят: кто увидит нас? и кто узнает нас? Какое извращение! Неужели глину будут почитать за горшечника? Скажет ли изделие о сделавшем его: „не он сделал меня“? и скажет ли образованное о образовавшем его: „он не разумеет“?»
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
“Na mi moni olsem, long eksperiens bilong yumi, yumi bin stap na yumi stap bungim stret dispela kain sindaun bilong ol samting. Ol man husat i bin kisim bikpela lait na ol narakain nambawan blesing, ol i bin kisim tok bilong ol lida husat i ting ol yet i gat savetingting, husat Bikpela i bin givim planti gutpela blesing na mekim gut long ol, tasol ol i bin rausim ol yet long han bilong God na putim ol yet long lain bilong birua. Bai graun olgeta i pulap long ol giaman tok i gat naispela luk tasol. Wanpela tingting bilong man, taim em i kisim dispela ol giaman tok, bai wok long ol narapela tingting bilong man, husat i bin tanim dispela dia tru tok pruf bilong tru bilong God i kamap giaman. Dispela ol man bai ol pundaun ensel i giamanim, taim ol i bin mas sanap olsem ol gutpela wasman i stap gut long lukautim ol sol, olsem ol husat bai ol i mas givim ripot long en. Ol i bin putim daun ol pait bilas bilong ol long wara bilong pait bilong ol, na ol i bin putim yau long ol spirit i save pulim man i lus. Ol i mekim tok kaunsel bilong God i no gat strong, na ol i putim aside ol tok lukaut na stretim tok bilong en, na tru tumas ol i stap long sait bilong Seten, putim yau long ol spirit i save pulim man i lus na long ol skul tok bilong ol devil.”
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“La ivresse spirituelle s’empare maintenant d’hommes qui ne devraient pas chanceler comme des hommes sous l’emprise des boissons fortes. Les crimes et les désordres, la fraude, la tromperie et les pratiques déloyales remplissent le monde, conformément à l’enseignement du chef qui se révolta dans les parvis célestes.
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
«ព្រឹត្តិការណ៍ក្នុងប្រវត្តិសាស្ត្រនឹងកើតឡើងម្តងទៀត។ ខ្ញុំអាចបញ្ជាក់បានថា អ្វីខ្លះនឹងកើតមាននៅអនាគតដ៏ខ្លីខាងមុខ ប៉ុន្តែពេលវេលានោះមិនទាន់មកដល់នៅឡើយទេ។ រូបរាងរបស់មនុស្សស្លាប់នឹងលេចមក បង្ហាញខ្លួនតាមរយៈឧបាយកលដ៏ប៉ិនប្រសប់របស់សាតាំង ហើយមនុស្សជាច្រើននឹងភ្ជាប់ខ្លួនជាមួយនឹងអ្នកដែលស្រឡាញ់ និងប្រព្រឹត្តការកុហក។ ខ្ញុំព្រមានប្រជាជនរបស់យើងថា នៅកណ្ដាលយើងនេះឯង នឹងមានអ្នកខ្លះបែរចេញពីសេចក្តីជំនឿ ហើយយកចិត្តទុកដាក់ចំពោះវិញ្ញាណបោកបញ្ឆោត និងសេចក្តីបង្រៀនរបស់អារក្ស ហើយដោយសារពួកគេ សេចក្តីពិតនឹងត្រូវគេនិយាយអាក្រក់អំពីវា»។ Battle Creek Letters, 123–125.
All the prophets, including Isaiah and Sister White are identifying the last days. In these days the leaders of Adventism “are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.” Sister White sets forth a prediction when she says, “When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.” The leadership of Adventism will become as men who have lost their minds, at the point in the history of the last days when their drunkenness is revealed to be “the secret workings of evil spirits.”
Manami profeta, pakairamo Isaias ken Sister White, ket agtanda iti maudi nga aldaw. Kadagitoy nga aldaw dagiti pangulo ti Adventismo “ket naipositibo a nasa panig ni Satanas, nga mangted iti panagdayaw kadagiti makaallilaw nga espiritu ken kadagiti sursuro dagiti sairo.” Iyunnat ni Sister White ti maysa a padto idi a kinunana, “Inton dagitoy a spiritualistiko nga allilaw maiparangarangda a kas iti pudno a kasasaadda,—dagiti nalimed a panagaramid dagiti dakes nga espiritu,—dagidiay immaramid iti paset kadakuada agbalinto a kas kadagiti lallaki a napukawda ti pampanunotda.” Dagiti pangulo ti Adventismo agbalinto a kas kadagiti lallaki a napukawda ti pampanunotda, iti punto ti pakasaritaan dagiti maudi nga aldaw inton maiparangarang ti kinabartekda a kas “dagiti nalimed a panagaramid dagiti dakes nga espiritu.”
There is an unsealing of the work of the scornful men that rule the people in Jerusalem in the last days. That unsealing was illustrated in Miller’s dream, when Miller prayed and then there was a door opened. It takes place just before he closed his eyes for a moment, identifying the very end of the sealing process of the one hundred and forty-four thousand. The opening of a door identifies a change of dispensations, and at that point the Laodicean movement of the third angel transitions into the Philadelphian movement of the third angel.
Ezinsukangulwa komsebenzi wabantu abaklolodayo ababusa abantu eJerusalema ezinsukwini zokugcina. Lokho kusukangulwa kwaboniswa emfanekisweni ephusheni likaMiller, lapho uMiller athandaza khona, kwase kuvulwa umnyango. Lokho kwenzeka ngaphambi nje kokuba avale amehlo akhe isikhashana, kukhombe isiphetho uqobo lwenqubo yokubekwa uphawu kwabeyikhulu namashumi amane nane ezinkulungwane. Ukuvuleka komnyango kukhomba ukuguquka kwezinkathi zokuphathwa, futhi ngaleso sikhathi inhlangano yaseLawodikeya yengelosi yesithathu iguqukela enhlanganweni yaseFiladelfiya yengelosi yesithathu.
In the passage in Isaiah, there is a summary of the evil work of the drunkards of Ephraim, who are the men who “should have stood as faithful guardians.” The summary is expressed as, “‘Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’”
Yɛ faako a ɛwɔ Yesaia mu no, wɔde Efraim asanomfo no bɔne adwuma no to dwa, wɔn a wɔyɛ mmarima a “anka ɛsɛ sɛ wogyinae sɛ ahwɛfoɔ anokwafo.” Wɔda saa tɔfabɔ no adi sɛ, “‘Ampa ara, mo nneɛma-dannan no wɔbebu no sɛ ɔnwomfo dɔteɛ; na adwuma no bɛka afa nea ɔyɛe no ho sɛ, Wanyɛ me anaa? Anaa ade a wɔayɛ no bɛka afa nea ɔyɛe no ho sɛ, Ɔnni ntease?’”
Miller’s identification of “the daily,” as either the religion of paganism or pagan Rome is ultimately a symbol of Satan, for Satan and pagan Rome are both represented as the dragon.
La identificación que hace Miller de “el continuo”, ya sea como la religión del paganismo o como la Roma pagana, es en última instancia un símbolo de Satanás, pues tanto Satanás como la Roma pagana están representados como el dragón.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
« Ainsi, bien que le dragon représente, au premier chef, Satan, il est aussi, en un sens secondaire, un symbole de la Rome païenne. » The Great Controversy, 439.
Speaking of the men who rule Jerusalem in the last days, Sister White states: “Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable.” In 1901, a leader of Adventism from Germany began to introduce apostate Protestantism’s false view of “the daily” in the book of Daniel. That view identifies that “the daily” represents Christ’s sanctuary work, or some variation of that thought. I say some variation for there have been different emphasis placed upon the falsehood through the history that followed 1901, but those false views always manifest a conclusion that “the daily” represents some type of Christ’s work.
ਅੰਤਲੇ ਦਿਨਾਂ ਵਿੱਚ ਯਰੂਸ਼ਲੇਮ ਉੱਤੇ ਰਾਜ ਕਰਨ ਵਾਲਿਆਂ ਬਾਰੇ ਬੋਲਦਿਆਂ, ਸਿਸਟਰ ਵਾਈਟ ਆਖਦੀ ਹੈ: “ਕੁਝ ਲੋਕ ਉਸ ਹਨੇਰੇ ਨਾਲ ਭਿੱਜਦੇ ਜਾ ਰਹੇ ਹਨ ਜੋ ਹਰ ਥਾਂ ਵਿਆਪਕ ਹੈ, ਅਤੇ ਸੱਚਾਈ ਨੂੰ ਤਿਆਗ ਕੇ ਭੁੱਲ ਨੂੰ ਗ੍ਰਹਿਣ ਕਰ ਰਹੇ ਹਨ। ਨਬੂਵਤ ਦੁਆਰਾ ਦਰਸਾਇਆ ਗਿਆ ਦਿਨ ਆ ਪਹੁੰਚਿਆ ਹੈ। ਯਿਸੂ ਮਸੀਹ ਨੂੰ ਸਮਝਿਆ ਨਹੀਂ ਜਾ ਰਿਹਾ। ਯਿਸੂ ਮਸੀਹ ਉਨ੍ਹਾਂ ਲਈ ਇੱਕ ਕਲਪਿਤ ਕਹਾਣੀ ਹੈ।” 1901 ਵਿੱਚ, ਜਰਮਨੀ ਤੋਂ ਐਡਵੈਂਟਵਾਦ ਦੇ ਇੱਕ ਅਗੂ ਨੇ ਦਾਨੀਏਲ ਦੀ ਪੁਸਤਕ ਵਿੱਚ “ਰੋਜ਼ਾਨਾ” ਬਾਰੇ ਧਰਮਤਿਆਗੀ ਪ੍ਰੋਟੈਸਟੈਂਟਵਾਦ ਦੇ ਝੂਠੇ ਵਿਚਾਰ ਨੂੰ ਪ੍ਰਚਾਰ ਵਿੱਚ ਲਿਆਉਣਾ ਸ਼ੁਰੂ ਕੀਤਾ। ਉਹ ਵਿਚਾਰ ਇਹ ਪਛਾਣ ਕਰਦਾ ਹੈ ਕਿ “ਰੋਜ਼ਾਨਾ” ਮਸੀਹ ਦੀ ਪਵਿੱਤਰਸਥਾਨੀ ਸੇਵਾ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ, ਜਾਂ ਉਸੇ ਵਿਚਾਰ ਦਾ ਕੋਈ ਹੋਰ ਰੂਪ। ਮੈਂ “ਕੋਈ ਹੋਰ ਰੂਪ” ਇਸ ਲਈ ਕਹਿੰਦਾ ਹਾਂ ਕਿ 1901 ਤੋਂ ਬਾਅਦ ਦੇ ਇਤਿਹਾਸ ਵਿੱਚ ਉਸ ਝੂਠ ਉੱਤੇ ਵੱਖ-ਵੱਖ ਜ਼ੋਰ ਦਿੱਤੇ ਗਏ ਹਨ, ਪਰ ਉਹ ਸਾਰੇ ਝੂਠੇ ਵਿਚਾਰ ਹਮੇਸ਼ਾਂ ਇਸ ਨਤੀਜੇ ਨੂੰ ਪ੍ਰਗਟ ਕਰਦੇ ਹਨ ਕਿ “ਰੋਜ਼ਾਨਾ” ਮਸੀਹ ਦੇ ਕਿਸੇ ਨ ਕਿਸੇ ਪ੍ਰਕਾਰ ਦੇ ਕੰਮ ਨੂੰ ਦਰਸਾਉਂਦਾ ਹੈ।
The jewel that was the doctrine of “the daily,” which Miller identified as a satanic symbol, in the Adventism of the last days, is a symbol of Christ. When introduced in 1901, very few accepted the view that “the daily” was a symbol of Christ, and not a symbol of Satan, but by the 1930’s the jewel of the doctrine of “the daily,” which Miller had dug out of the vein of truth found in 2 Thessalonians, chapter two, was rejected as had the “seven times” of Leviticus twenty-six been rejected in 1863. Somewhere in the history of 1863 unto the 1930’s Adventism had changed leaders, without recognizing it.
रत्नजडित अशी “नित्य” ही शिकवण, जी मिलरने सैतानाचे प्रतीक म्हणून ओळखली होती, अंतिम दिवसांतील अॅडव्हेंटिझममध्ये ख्रिस्ताचे प्रतीक मानली जाऊ लागली. 1901 मध्ये ही मांडणी सादर झाली तेव्हा “नित्य” हे सैतानाचे नव्हे, तर ख्रिस्ताचे प्रतीक आहे, हा दृष्टिकोन फार थोड्यांनी स्वीकारला; परंतु 1930 च्या दशकापर्यंत “नित्य” या शिकवणीचे ते रत्न—जे मिलरने 2 Thessalonians, chapter two मध्ये आढळणाऱ्या सत्याच्या शिरेतून खोदून काढले होते—तेच नाकारले गेले, जसे Leviticus twenty-six मधील “seven times” हे 1863 मध्ये नाकारले गेले होते. 1863 पासून 1930 च्या दशकापर्यंतच्या इतिहासातील कुठल्यातरी टप्प्यावर, अॅडव्हेंटिझमने स्वतःच्या नकळत आपले नेते बदलले होते.
“Brethren, I see your peril, and again I ask, Do you who err make any effort to correct the wrong? Souls may be stumbling along, walking in darkness, because you have not made straight paths for your feet. If you are in positions of trust, I appeal the more earnestly to you, for your own souls’ sake and for the sake of those who look to you as guides, repent before God for every mistake made, and confess your error.
«បងប្អូនអើយ ខ្ញុំឃើញគ្រោះថ្នាក់របស់អ្នក ហើយខ្ញុំសួរឡើងវិញថា តើអ្នកដែលកំពុងវង្វេងបានខិតខំប្រឹងប្រែងអ្វីមួយដើម្បីកែតម្រូវកំហុសនោះឬទេ? ព្រលឹងជាច្រើនអាចកំពុងជំពប់ដើរទៅមុខ ដើរនៅក្នុងសេចក្ដីងងឹត ពីព្រោះអ្នកមិនបានធ្វើឲ្យផ្លូវសម្រាប់ជើងរបស់អ្នកត្រង់ឡើយ។ ប្រសិនបើអ្នកស្ថិតនៅក្នុងមុខតំណែងដែលគេប្រគល់ទំនុកចិត្ត ខ្ញុំសូមអង្វរអ្នកកាន់តែយ៉ាងស្មោះស្ម័គ្រថា ដើម្បីប្រយោជន៍ដល់ព្រលឹងរបស់អ្នកផ្ទាល់ និងដើម្បីប្រយោជន៍ដល់អ្នកទាំងឡាយដែលមើលមកអ្នកជាអ្នកណែនាំ ចូរប្រែចិត្តនៅចំពោះព្រះជាម្ចាស់ចំពោះគ្រប់កំហុសដែលបានប្រព្រឹត្ត ហើយសារភាពអំពីកំហុសរបស់អ្នកចុះ។»
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
“Yoo qalbii ofjabeessuu keessatti yoo of dhiiftee, boonaa fi qajeelummaa ofii irra kaʼuun balleessaa kee yoo hin himanne, qormaata mootummaa Seexanaa jala haftee ni taaʼa. Gooftaan dogoggora kee yeroo siif mulʼisu, yoo hin qalbifanne yookaan yoo himata hin dhiyeeffanne, qophiin isaa yeroo baayʼee si deebisee lafa sana irra si geessa. Dogoggora amala walfakkaataa qabu hojjechuuf ni dhiifamta, ogeessa taʼuu ni dhabda itti fuftees, cubbuu qajeelummaatti, qajeelummas cubbuutti ni waamta. Guyyoota dhumaa kana keessatti baayʼinni gowwoomsotaa babalʼatan si marsu, atiis hooggantoota ni jijjiirta; garuu akkas gootee akka jirta hin beektu.” Review and Herald, December 16, 1890.
The scornful men that rule over the people of Jerusalem, who are men “in positions of trust,” will “call sin righteousness and righteousness sin,” and “Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’” In the progressive rebellion over the four generations of Adventism, those who are positions of trust change leaders, and don’t know it. They do not know it, for they progressively and consistently rejected evidence of their errors. In that progressive rebellion “the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”
Yerusalemu xalqı üzərində hökmranlıq edən istehzalı adamlar, yəni “etibar mövqelərində olan” adamlar, “günahı salehlik, salehliyi isə günah adlandıracaqlar” və “Şübhəsiz, sizin hər şeyi alt-üst etməyiniz dulusçunun gili kimi sayılacaq; məgər düzəldilmiş şey onu düzəldən haqqında: O məni düzəltmədi, — deyərmi? Yaxud biçim verilmiş şey ona biçim verən haqqında: Onun anlayışı yox idi, — deyərmi?” Adventizmin dörd nəsli boyunca davam edən mütərəqqi üsyanda, etibar mövqelərində olanlar rəhbərlərini dəyişirlər və bunu bilmirlər. Onlar bunu bilmirlər, çünki öz səhvlərinə dair dəlilləri tədricən və davamlı surətdə rədd etmişlər. Həmin mütərəqqi üsyanda “müdrik adamlarının hikməti məhv olacaq, ağıllı adamlarının anlayışı isə gizlədiləcək.”
They will turn things upside down, and call sin righteousness and righteousness sin. The symbol of this rebellion is the doctrine of “the daily,” which for Miller was a satanic symbol, and which Adventism today identifies as a symbol of Christ. What once was the anchor that established the framework of William Miller’s prophetic applications, is now become a symbol of the drunkenness of the scornful men that rule over the people of Jerusalem. The symbolism associated with “the daily,” in the book of Daniel shone bright as the sun when recognized in Miller’s casket at the beginning of Adventism, but in the last days that truth shines ten times brighter, for the number ten is a symbol of a test, and for ancient Israel the tenth test was the final test.
He latou te liliu mea i lalo ma luga, ma ta‘ua le agasala o le amiotonu, a o le amiotonu o le agasala. O le fa‘ailoga o lenei fouvalega o le aʻoa‘oga e uiga i le “the daily,” lea sa avea mo Miller ma fa‘ailoga fa‘asatani, ae o loo fa‘ailoa nei e le Adventism i aso nei o se fa‘ailoga o Keriso. O le mea sa avea muamua ma taula na fa‘atumauina ai le fausaga o fa‘aaogāga fa‘aperofeta a William Miller, ua avea nei ma fa‘ailoga o le onā o tagata tauemu o loo pule i tagata o Ierusalema. O le fa‘atusa e fesoota‘i ma le “the daily,” i le tusi a Tanielu, sa pupula malamalama e pei o le lā ina ua iloa i le pusa maliu o Miller i le amataga o le Adventism, a o aso e gata ai e susulu fa‘asefulu ona sili atu lea o lea upu moni, auā o le numera sefulu o se fa‘ailoga o le tofotofoga, ma mo Isaraelu anamua o le tofotofoga lona sefulu o le tofotofoga mulimuli lea.
Modern Pharisees have “attributed” “the works of Christ” “to satanic agencies” identifying paganism as “the holy power of God.”
Les pharisiens modernes ont « attribué » « les œuvres du Christ » « à des agents sataniques », identifiant le paganisme comme « la sainte puissance de Dieu ».
“The Pharisees sinned against the Holy Ghost. Their talent of speech was used to abuse the world’s Redeemer, and the recording angel wrote their words in the books of heaven. They attributed to satanic agencies the holy power of God, manifested in the works of Christ. They could not evade His wonderful works, or attribute them to natural causes, so they said, ‘They are the works of the devil.’ In unbelief they spoke of the Son of God as a human being. The works of healing done before them, works which no man had done or could do, were a manifestation of the power of God, but they charged Christ with being in league with hell. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin.” Manuscript Releases, volume 4, 360.
「法利赛人犯了亵渎圣灵的罪。他们那善于言辞的才能，被用来辱骂世界的救赎主；记录的天使把他们的话写在天上的册子里。他们把那在基督作为中显明出来的上帝圣洁能力，归诸撒但的权势。他们无法回避祂那些奇妙的作为，也不能把这些作为归因于自然原因，于是他们说：『这些是魔鬼的作为。』他们在不信之中，把上帝的儿子说成不过是一个人。在他们面前所行的医治之工，是从来没有人行过、也无人能行的工作，乃是上帝能力的彰显；但他们竟指控基督与地狱结盟。他们顽梗、阴郁、铁石心肠，决意闭眼不看一切证据，因此便犯了那不可赦免的罪。」《文稿汇编》，第4卷，360页。
We will continue our consideration of the increase of knowledge, that was unsealed in the movement of the first angel, in the next article.
Nous poursuivrons, dans le prochain article, notre examen de l’augmentation de la connaissance, qui fut descellée dans le mouvement du premier ange.