The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.
Les joyaux du songe de William Miller brilleront dix fois plus intensément qu’ils n’ont brillé dans l’histoire des millérites. La compréhension qu’avaient les millérites de la connaissance qui fut accrue durant leur histoire était juste, mais incomplète. Lorsque leur compréhension est replacée dans un cadre historique plus exact, elle met en évidence des implications plus graves, car elle ne se contente pas d’élargir les vérités prophétiques représentées par les joyaux, mais elle produit aussi l’épreuve des dix vierges des derniers jours. La compréhension millérite est représentée sur les deux cartes pionnières (1843 et 1850). Les deux cartes constituaient un accomplissement des tables prophétisées dans le chapitre deux d’Habakuk, et le fait que les cartes fussent un accomplissement d’Habakuk, ainsi que le fait que ces vérités mêmes fussent les vérités fondamentales de l’adventisme, furent identifiés comme tels par l’Esprit de Prophétie.
The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.
Le sens de quelques-unes des vérités fondamentales fut accru en gloire lorsque les millérites furent conduits à comprendre le sanctuaire céleste et les vérités qui s’y rattachent, après la grande déception du 22 octobre 1844. Mais la transition de l’adventisme vers une condition laodicéenne en 1856, puis son rejet définitif des « sept temps » en 1863, l’a conduit dans le désert de Laodicée. Aucune vérité d’importance n’a été mise en lumière par l’adventisme depuis les années 1850. Si vous mettez cette affirmation en doute, alors indiquez en quoi elle est erronée.
The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.
मिलेरियों की दानिय्येल अध्याय दो की समझ सही थी, परन्तु उनकी समझ सीमित थी। ऐडवेंटिज़्म कभी भी मिलेरियों की समझ से आगे नहीं बढ़ा। आज दानिय्येल अध्याय दो में निरूपित सभी आठ राज्य देखे जा सकते हैं, और साथ ही उस प्रतीकात्मकता को भी, जिसमें दानिय्येल नबूकदनेस्सर के स्वप्न के भेद को समझने के लिए प्रार्थना करता है। वह भेद अंतिम भविष्यवाणी सम्बन्धी रहस्य का प्रतिनिधित्व करता है, (सभी भविष्यद्वक्ता अंतिम दिनों की पहचान कर रहे हैं), और वही अंतिम भविष्यवाणी सम्बन्धी रहस्य है जिसे यूहन्ना यीशु मसीह का प्रकाशन ठहराता है। वह रहस्य तब खोला जाता है जब “समय निकट है,” अर्थात अनुग्रह-अवधि के समाप्त होने से ठीक पहले, और वह रहस्य अब खोला जा रहा है, उन लोगों के लिए जो देखने का चुनाव करते हैं।
The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.
La compréhension millérite du « continuel » dans le livre de Daniel fut identifiée par l’inspiration comme étant correcte; mais, dès 1901, l’adventisme commença un processus de rejet de cette vérité fondamentale, et, dans les années 1930, l’adventisme était revenu à l’ancienne conception protestante, laquelle soutient que « le continuel » représente quelque aspect du ministère de Christ dans le sanctuaire. Cette conception satanique, dit l’Esprit de prophétie, provenait d’« anges qui avaient été expulsés du ciel ». Aujourd’hui, la conception millérite correcte du « continuel » peut être considérée non seulement comme le symbole du paganisme, mais aussi comme le symbole de la rébellion de l’adventisme, laquelle amène une puissante séduction sur ceux qui n’ont pas l’amour de la vérité.
The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.
Les millérites furent conduits à la date exacte de l’expiration des deux mille trois cents ans, et l’adventisme, immédiatement après la Grande Déception, reconnut une lumière accrue liée à cette prophétie; mais, avec son rejet des « sept temps », de 1856 à 1863, et même jusqu’à ce jour même, il n’a vu aucune lumière progressive provenant de la doctrine qu’il affirme être son pilier central et son fondement. Aujourd’hui, les « sept temps » peuvent être vus (par ceux qui sont disposés à voir) comme étant directement associés à chaque période de temps de la prophétie des deux mille trois cents ans.
The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.
प्रथम उनचास वर्ष उस चक्र का प्रतिनिधित्व करते हैं जिसमें भूमि प्रत्येक सातवें वर्ष विश्राम करती है, और यह क्रम सात बार दोहराया जाता है। चार सौ नब्बे वर्ष न केवल प्राचीन इस्राएल के लिए परीक्षाकाल का द्योतक हैं, बल्कि वे यह भी प्रकट करते हैं कि भूमि को विश्राम देने की आज्ञा के विरुद्ध कितने वर्षों का विद्रोह घटित होना था, जिससे कुल सत्तर वर्ष संचित हो जाएँ जिनमें भूमि को विश्राम करने से रोका गया (और वही उस विद्रोह के कारण बंधुआई की अवधि है)। जिस सप्ताह मसीह ने वाचा की पुष्टि की, वह क्रूस तक के साढ़े तीन वर्षों और क्रूस के पश्चात के साढ़े तीन वर्षों द्वारा संरचित है। उस सप्ताह में मसीह सब मनुष्यों को एकत्र कर रहा था, क्योंकि उसने कहा था कि यदि वह ऊपर उठाया जाए, तो वह सब मनुष्यों को अपनी ओर एकत्र करेगा।
Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.
Jetzt ergeht das Gericht über diese Welt; jetzt wird der Fürst dieser Welt hinausgeworfen werden. Und ich, wenn ich von der Erde erhöht werde, werde alle zu mir ziehen. Johannes 12,31.32.
The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.
ꯀ꯭ꯔꯤꯁꯠꯅ ꯀꯣꯝꯕꯦꯅꯦꯟꯇ ꯑꯁꯤ ꯄꯥꯛꯊꯣꯛꯄꯥ ꯑꯃꯁꯨꯡ ꯃꯤꯑꯣꯏꯕꯨ ꯃꯍꯥꯛꯀꯤ ꯃꯃꯥꯡꯗ ꯈꯣꯝꯖꯤꯟꯕ ꯅꯨꯃꯤꯠ ꯃꯥꯟꯂꯤꯕꯥ ꯇꯨꯏꯁꯦꯟ ꯃꯔꯤꯁꯨ ꯑꯃꯁꯨꯡ ꯀꯨꯟ, ꯃꯍꯥꯛꯀꯤ ꯀꯣꯝꯕꯦꯅꯦꯟꯇꯀꯤ ꯌꯥꯟꯗꯕ ꯂꯩꯅꯖꯕꯅ ꯃꯔꯝ ꯑꯣꯏꯅ, ꯑꯌꯨꯛꯄ ꯃꯤꯌꯣꯏꯁꯤꯡ ꯃꯍꯥꯛꯅꯥ ꯊꯥꯗꯣꯛꯈꯤꯕ ꯆꯍꯤ ꯃꯥꯟꯂꯤꯕꯥ ꯇꯨꯏꯁꯦꯟ ꯃꯔꯤꯁꯨ ꯑꯃꯁꯨꯡ ꯀꯨꯟ ꯑꯗꯨꯕꯨ ꯈꯣꯟꯖꯤꯜꯂꯤ। ꯏꯁ꯭ꯔꯦꯜꯀꯤ ꯑꯋꯥꯡꯕ ꯂꯩꯡꯉꯥꯛꯇ ꯄꯥꯡꯊꯣꯛꯈꯤꯕ “ꯃꯊꯛ ꯇꯔꯦꯠ” ꯑꯁꯤ, BC 723 ꯗ ꯍꯧꯖꯤꯛꯈꯤꯕ ꯑꯃꯁꯨꯡ 1798 ꯗ ꯂꯣꯏꯁꯤꯟꯈꯤꯕ ꯆꯍꯤ ꯃꯥꯟꯂꯤꯕꯥ ꯇꯨꯏꯁꯦꯟ ꯃꯔꯤꯁꯨ ꯑꯃꯁꯨꯡ ꯀꯨꯟꯒꯤ ꯊꯥꯖꯤꯟꯕꯨ ꯃꯤꯑꯣꯏꯗꯨꯅ ꯎꯠꯂꯤ। 538 ꯆꯍꯤ ꯑꯁꯤ ꯃꯊꯪ ꯑꯅꯤꯃꯛꯁꯤꯡ ꯍꯦꯛꯇ ꯌꯦꯡꯂꯒꯥ ꯄꯨꯊꯣꯛꯂꯤ ꯑꯃꯁꯨꯡ ꯆꯍꯤ ꯃꯥꯟꯂꯤꯕꯥ ꯑꯃꯥ ꯑꯃꯥꯒꯤ ꯆꯍꯤ ꯇꯔꯥꯟꯃꯔꯨꯛ ꯃꯔꯤ ꯑꯃꯁꯨꯡ ꯍꯨꯛ ꯍꯨꯛꯆꯤꯅꯕꯥ ꯃꯊꯪ ꯑꯅꯤ ꯁꯦꯝꯒꯠꯂꯤ। ꯑꯍꯥꯟꯕ ꯃꯊꯪ ꯑꯗꯨꯅ ꯍꯤꯗꯥꯛꯂꯤꯕꯥꯁꯤꯡꯅꯥ ꯁꯦꯟꯇꯨꯋꯥꯔꯤ ꯑꯃꯁꯨꯡ ꯍꯣꯁ꯭ꯇꯀꯤ ꯃꯊꯛ ꯇꯥꯡꯅꯕꯨ ꯎꯠꯂꯤ, ꯑꯃꯁꯨꯡ ꯑꯅꯤꯁꯨꯕ ꯃꯊꯪ ꯑꯗꯨꯅ ꯄꯥꯄꯥꯜꯏꯖꯝꯅꯥ ꯄꯥꯡꯊꯣꯛꯈꯤꯕ ꯃꯊꯛ ꯇꯥꯡꯅꯕꯨ ꯎꯠꯂꯤ।
The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.
“सात पल्ट,” अर्थात् दुई हजार पाँच सय बीस वर्ष, जुन दक्षिणी राज्यमाथि सन् 677 ईसा-पूर्वमा आरम्भ भयो र 1844 मा समाप्त भयो, 22 अक्टोबर 1844 मा अन्त्य भयो। यो करारको शापको एउटा प्रतीक हो, र प्रायश्चित्तको दिनमा फुक्नुपर्ने जुबिलीको तुरही बजाइएर यसको समापन भयो। 22 अक्टोबर 1844 मा आरम्भ भएको प्रतिरूपात्मक प्रायश्चित्तको दिनले समयको एउटा अवधिलाई प्रतिनिधित्व गर्दछ। त्यो अनुसन्धानात्मक न्यायको अवधि हो, र त्यस अवधिभित्र सातको पवित्र चक्रसँग सम्बन्धित जुबिलीको तुरही बजाइनु पर्ने थियो।
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Mas nos dias da voz do sétimo anjo, quando ele começar a soar, cumprir-se-á o mistério de Deus, como ele anunciou aos seus servos, os profetas. Apocalipse 10:7.
The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.
ការផ្លុំត្រែទីប្រាំពីរ ដែលបានចាប់ផ្តើមនៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 តំណាងឲ្យត្រែយូប៊ីលេនៃវដ្តបរិសុទ្ធជាប្រាំពីរ ដូចដែលបានបង្ហាញទុកក្នុង លេវីវិន័យ ជំពូក 25។ នៅទីបញ្ចប់ ពួកមីល្លឺរ៉ាយត៍មានភាពត្រឹមត្រូវចំពោះការកំណត់កាលបរិច្ឆេទនៃទំនាយរយៈពេលពីរពាន់បីរយឆ្នាំ ហើយសាសនាអាដវិន្ទីសបានមកដល់ការយល់ដឹងអំពីវាបន្ថែមទៀតភ្លាមៗបន្ទាប់ពីការខកចិត្តដ៏ធំ ប៉ុន្តែ “ត្បូងមានតម្លៃ” របស់មីល្លឺរ៍ អំពីរយៈពេលពីរពាន់បីរយឆ្នាំ សព្វថ្ងៃនេះកំពុងភ្លឺចែងចាំងខ្លាំងជាងមុនដប់ដង។ លក្ខណៈទំនាយគ្រប់យ៉ាងនៃរយៈពេលទាំងប្រាំពីរ ដែលត្រូវបានតំណាងនៅក្នុងរយៈពេលពីរពាន់បីរយឆ្នាំ មានទំនាក់ទំនងទំនាយដោយផ្ទាល់ជាមួយនឹងរយៈពេលពីរពាន់ប្រាំរយម្ភៃឆ្នាំ (“ប្រាំពីរដង”) នៃ លេវីវិន័យ ជំពូក 25 និង 26។
The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.
Milleritene forkastet den frafalne protestantismens og katolisismens påstand om at «røverne av ditt folk», som «opphøyet seg», og «falt», var et symbol på Antiochos Epifanes, og de hadde rett. De kjente og forsvarte sannheten om at det er Roma som i Guds profetiske ord fremstilles som «røverne av ditt folk som stadfestet synet», ikke en ukjent og historisk ubetydelig syrisk konge som stadfestet synet.
Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.
Asofia wɔn a wɔyɛ Adventist nyamekyerɛfo no kyerɛkyerɛ sɛ “wo man no mu awifodefo” no yɛ Antiochus Epiphanes. Nnɛ yi, adwene no a wɔde gyinaa Millerfo abakɔsɛm mu maa ɛdaa adi sɛ apam a edi kan no mu nnipa a na wɔretwa wɔn ho akɔ nkyɛn no ante, na wɔrentumi ante anisoadehu no ase (a wɔde “wo man no mu awifodefo” no ntease pa na esi hɔ no), saa ara na apam a edi kan no mu nnipa a mprempren bio wɔretwa wɔn ho akɔ nkyɛn no resan de repaem bio.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Là où il n’y a point de vision, le peuple périt; mais celui qui garde la loi, heureux est-il. Proverbes 29:18.
The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.
I Milleriti insegnarono correttamente che i duemilacinquecentoventi anni («sette tempi») di Levitico ventisei costituivano la più lunga e ultima profezia cronologica della Bibbia, ma l’Avventismo laodicense rigettò quel «gioiello» nel 1863, e oggi si può vedere, (da parte di coloro che desiderano vedere), che i Milleriti non solo avevano ragione nell’identificare i «sette tempi» come la più lunga profezia cronologica della Bibbia, ma anche che «la maledizione», che è l’indignazione di Dio, fu eseguita contro entrambi i regni d’Israele, quello del nord e quello del sud.
Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.
Na lelo, na rawa ni laurai ni na itinitini yadua ni veicudruvi e rua oya, era vosa kina na ivola i Taniela (me vaka talega na nodra cakava eso tale na parofita), era vaka na rua na ivakataotioti ni dua na gauna ni vasagavulu ka ono na yabaki, ni a tauyavutaka kina o Karisito na valenisoro vaka-Millerite, me vaka e vakaraitaki taumada ena vasagavulu ka ono na siga e tiko kina o Mosese ena ulunivanua ni sa ciqoma tiko na vakasala me tara na valeniveitavaki e na veikau lalai; kei na vasagavulu ka ono na yabaki ni vakavoui ni valenisoro mai vei Eroti, ka era tukuna tiko kina na Farisi ena nodra veivosaki kei Karisito me baleti Koya “na vakaturi tale” ena vuku ni kena vakasavasavataki e dua na valenisoro ka a “vakacacani” oti mai vei ira na dauveivoli kei ira na dauveisau ilavo, kei na vakaturi talega ni Nona valenisoro vakatamata ka a buli ena vasagavulu ka ono na chromosome. Na dina yavutaki vaka-Millerite e dodonu ga me vaka e se dau tu ga e liu, ia oqo sa vakarautaki me tini na kena titobu cake.
Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.
Aujourd’hui, il est possible de voir (pour ceux qui veulent bien voir) que, lorsque le Christ se présenta comme Palmoni (le Merveilleux Compteur, ou le Compteur des Secrets) au treizième verset du chapitre huit de Daniel, Il mettait en évidence le lien entre une vision représentant une période de deux mille trois cents ans et une autre vision représentant deux mille cinq cent vingt ans. Lorsque la relation entre ces deux périodes prophétiques est reconnue, on peut voir qu’elles sont directement liées aux mille deux cent soixante années de domination papale, lesquelles sont à leur tour liées aux mille deux cent quatre-vingt-dix années de Daniel douze, ainsi qu’aux mille trois cent trente-cinq années du même verset.
The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.
Il existe bien davantage de liens directs entre les périodes prophétiques associées aux deux visions des versets treize et quatorze de Daniel huit, mais ils ne sont reconnus que par ceux qui veulent voir. Mais aujourd’hui, au-delà des liens entre toutes les périodes de temps réunies par les deux visions, se trouve la révélation du nom de Palmoni (le Merveilleux Compteur, ou le Compteur des Secrets). Les millérites avaient raison au sujet des deux versets, mais de façon limitée, et aujourd’hui l’adventisme est tout simplement dans des ténèbres complètes et totales.
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. Isaiah 29:9–12.
Restez frappés de stupeur, et soyez dans l’étonnement; poussez des cris, et criez: ils sont ivres, mais non de vin; ils chancellent, mais non par l’effet des boissons fortes. Car l’Éternel a répandu sur vous un esprit d’assoupissement profond, et il a fermé vos yeux; il a couvert les prophètes et vos chefs, les voyants. Et toute vision est devenue pour vous comme les paroles d’un livre scellé, qu’on remet à un homme instruit, en disant: Lis donc ceci, je te prie; et il répond: Je ne le puis, car il est scellé. Puis on remet le livre à un homme qui n’est pas instruit, en disant: Lis donc ceci, je te prie; et il répond: Je ne suis pas instruit. Ésaïe 29:9–12.
Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.
ערלית ווייט מזהה כי לוויליאם מילר ניתן “אור גדול” על ספר ההתגלות, אך הבנתו את פרקים י״ב, י״ג, י״ז וי״ח של ספר ההתגלות הייתה, בפשטות, בלתי נכונה. אותן הבנות שגויות אינן מיוצגות על שני הלוחות הקדושים, אולם מה שמיוצג מתוך ספר ההתגלות, פרק ט׳, הוא ה“פנינה” שלפיה האסלאם מיוצג באמצעות שלוש ה"אויים".
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Ko dai ngalngol e yimɓe njiɗi e dow Deftere Wahayu no deftere sirru, e no nde waɗi ɓurɗo waɗde ko neewi e nder goɗɗe bagianuuji Binndiiji Ceɗɗi. Ammaa mi yi’i wonde ndee deftere e no woni wahayu mo hokkaaɗo ngam nafiiɗe kaɓe ɓe njooɗotoo e balɗe cakitiiɗe, ngam ɗowirde ɓe e anndude no ɓe ngarii nguurndam maɓɓe e ko woni waajib maɓɓe. Alla waɗi hakkiilo William Miller yeeso annabaakuji ɗii, e O hokkiimo jayngol mawngol dow Deftere Wahayu.” Early Writings, 231.
The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.
Iebɔŋgɔ “kekɛngɛ kekɛ” na miñɔŋ mi Sœur White ekokiya mpenza. Miller asosolaki mangomba, bilembo mpe bakelelo ya Emoniseli, mpo baanzelu basantu “batambwisaki makanisi na ye” na makambo oyo. “Kekɛngɛ kekɛ” oyo epesamaki epai ya Miller elakisamaki likoló ya bamesa mibale ya bulee, mpe solo ya mateya oyo ezalaki “kekɛngɛ kekɛ” eyebanamaki na ndɔtɔ na ye lokola “mayaka”. Adventisme ezwaki “kekɛngɛ kekɛ” yango mpe ebandaki kozipa yango na mayaka ya lokuta kobanda na 1863. Mobeko ya “pole” ezali ete “pole” nde oyo Klisto asalelaka mpo na kosambisa moto to bato moko.
Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.
“प्रकाश” केवल किसी जाति या लोगों का न्याय ही नहीं करता, बल्कि वह “प्रकाश” भी न्याय करता है, जो उन्हें प्राप्त हो सकता था यदि उन्होंने उसका प्रतिरोध न किया होता (जैसा कि उन्होंने 1856 में किया, जो अनेक उदाहरणों में से केवल एक है)। “प्रकाश” से संबंधित दूसरा गुण यह है कि जो “प्रकाश” ठुकरा दिया जाता है, वह उसके अनुरूप अंधकार की एक मात्रा उत्पन्न करता है। ऐडवेंटिज़्म ने उस “महान प्रकाश” को, जो परमेश्वर ने मिलर को दिया था और जो ऐडवेंटिज़्म की नींवों का प्रतिनिधित्व करता है, अस्वीकार किया और छिपा दिया।
“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.
«Ο Εκείνος που βλέπει κάτω από την επιφάνεια, που διαβάζει τις καρδιές όλων των ανθρώπων, λέγει για εκείνους που έχουν λάβει “μεγάλο φως”: “Δεν θλίβονται ούτε μένουν κατάπληκτοι εξαιτίας της ηθικής και πνευματικής τους καταστάσεως.” Ναι, “εξέλεξαν τας οδούς αυτών, και η ψυχή αυτών ευαρεστείται εις τα βδελύγματα αυτών. Και εγώ θέλω εκλέξει τας πλάνας αυτών και θέλω επιφέρει επ’ αυτούς εκείνα τα οποία φοβούνται· διότι όταν εκάλεσα, ουδείς απεκρίθη· όταν ελάλησα, δεν ήκουσαν· αλλά έπραξαν το πονηρόν ενώπιόν Μου, και εξέλεξαν εκείνο εις το οποίον δεν ευηρεστήθην.” “Ο Θεός θέλει πέμψει εις αυτούς ενέργειαν πλάνης, ώστε να πιστεύσωσιν εις το ψεύδος,” επειδή “δεν εδέχθησαν την αγάπην της αληθείας, διά να σωθώσιν,” “αλλά ηυδόκησαν εις την αδικίαν.” Ησαΐας 66:3, 4· 2 Θεσσαλονικείς 2:11, 10, 12.»
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
स्वर्गीय शिक्षक ने पूछा: “इससे भी बढ़कर कौन-सा भ्रम मन को बहका सकता है कि तुम यह दावा करो कि तुम सही नींव पर निर्माण कर रहे हो और परमेश्वर तुम्हारे कार्यों को स्वीकार करता है, जबकि वास्तव में तुम बहुत-सी बातों में सांसारिक नीति के अनुसार काम कर रहे हो और यहोवा के विरुद्ध पाप कर रहे हो? ओह, यह एक बड़ा छल है, एक मनोहर भ्रम, जो उन मनुष्यों के मन पर अधिकार कर लेता है जिन्होंने ‘एक बार सत्य को जाना’ है, जब वे भक्ति के रूप को उसकी आत्मा और सामर्थ्य समझ बैठते हैं; जब वे यह मान लेते हैं कि वे धनी हैं, संपत्ति से बढ़ गए हैं, और उन्हें किसी वस्तु की आवश्यकता नहीं, जबकि वास्तव में उन्हें हर बात की आवश्यकता है।’” टेस्टिमोनीज़, खंड 8, 249, 250.
Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.
Laodicea, bua Adventism in 1856 a hnuai ber chu, mi pakhatah “êng nasa tak” an lo dawn tawh chungchang a entîr a; nimahsela, chuan Second Thessalonians-a “thlêmna nasa tak” an dawn tûr an ni a, chutih lai chuan anmahni’n pawisa lem leh nguh hlui lem an hman chhuah avânga an din bulpui dik lo chu Pathian ruat a ni tih an ring tlat reng a; mahse, a tak takah chuan chu bulpui chu vâlvung chunga sa a ni. Adventism chu “kohhran êng nasa tak, finhriatna nasa tak nei tawh” a ni a; mahse, “kohhran” chuan “Lalpa’n” a “thuchah a rawn thawn” chu a paih a, chumi hnuah chuan “sawi dân awm lo tak, ngaihtuahna dik lo leh zirtîrna dik lo” a dawn ta a ni.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.
«Les ministres non sanctifiés se rangent contre Dieu. Ils louent le Christ et le dieu de ce monde d’un même souffle. Tout en professant recevoir le Christ, ils embrassent Barabbas, et par leurs actes disent: “Non pas cet Homme, mais Barabbas.” Que tous ceux qui lisent ces lignes prennent garde. Satan s’est vanté de ce qu’il peut faire. Il pense dissoudre l’unité dont le Christ a prié qu’elle puisse exister dans Son Église. Il dit: “Je sortirai, et je serai un esprit de mensonge pour séduire ceux que je pourrai, afin de critiquer, de condamner et de falsifier.” Que le fils de la tromperie et du faux témoignage soit accueilli par “une église qui a eu une grande lumière”, de grandes preuves, et cette église rejettera le message que le Seigneur a envoyé, et recevra les assertions les plus déraisonnables, ainsi que de fausses suppositions et de fausses théories. Satan rit de leur folie, car il sait ce qu’est la vérité.»
“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’
«Бисёриҳо дар минбарҳои мо хоҳанд истод, дар дастҳои худ машъали нубуввати дурӯғинро дошта, ки аз машъали дӯзахии Шайтон афрӯхта шудааст. Агар шакку беимонӣ парвариш ёбанд, хизматгузорони вафодор аз миёни он қавме бардошта хоҳанд шуд, ки гумон мекунанд бисёр чизҳоро медонанд. “Агар ту медонистӣ,” гуфт Масеҳ, “ҳадди ақал дар ҳамин рӯзи худат он чизҳоеро, ки ба сулҳи ту тааллуқ доранд! Аммо ҳоло онҳо аз чашмони ту пинҳон шудаанд.”»
“Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.
“Tanrı’nın temeli yine de sapasağlam durmaktadır. Rab kendisine ait olanları bilir. Kutsanmış hizmetkârın ağzında hile bulunmamalıdır. O, gün gibi açık, kötülüğün her lekesinden arınmış olmalıdır. Kutsanmış bir hizmet ve yayın faaliyeti, gerçeğin ışığını bu sapkın kuşağın üzerine çaktırmada bir kudret olacaktır. Işık, kardeşler, daha çok ışığa ihtiyacımız var. Siyon’da boruyu çalın; kutsal dağda alarm verin. Rab’bin ordusunu, kutsanmış yüreklerle, Rab’bin halkına ne söyleyeceğini işitmek üzere toplayın; çünkü O, işitmek isteyen herkes için artan ışık vermiştir. Onlar silahlanıp donansınlar ve savaşa çıksınlar—güçlülere karşı Rab’bin yardımına. Tanrı’nın Kendisi İsrail için çalışacaktır. Her yalancı dil susturulacaktır. Meleklerin elleri kurulmakta olan aldatıcı düzenleri devirecektir. Şeytan’ın surları asla üstün gelmeyecektir. Zafer üçüncü meleğin mesajına eşlik edecektir. Rab’bin ordusunun Başbuğu nasıl Eriha’nın surlarını yıktıysa, Rab’bin buyruklarını tutan halkı da öyle zafer kazanacak ve karşı koyan bütün unsurlar yenilgiye uğrayacaktır. Tanrı’nın kullarından, kendilerine gökten gönderilmiş bir mesajla gelmiş olanlardan hiçbir can şikâyet etmesin. Artık onlarda kusur aramayın ve, ‘Fazla keskinler; çok sert konuşuyorlar,’ demeyin. Sert konuşabilirler; ama buna ihtiyaç yok mudur? Eğer O’nun sesine ya da mesajına kulak vermezlerse, Tanrı dinleyenlerin kulaklarını çınlatacaktır. Tanrı, O’nun sözüne direnenleri mahkûm edecektir.”
“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.
«Satan amean antolatze-neurri guztiak, gure artean herri gisa ezer sar ez dadin gu gaitzesteko eta zuzentzeko, eta gure erruak baztertzera exhortatzeko. Baina bada Jainkoaren kutxa eramango duen herri bat. Guregandik batzuk irtengo dira, eta ez dute gehiago kutxa eramango. Baina hauek ezin dituzte hormak eraiki egiari bidea eragozteko; izan ere, hark aurrera eta gora egingo du azkeneraino. Iraganean Jainkoak gizonak altxatu ditu, eta oraindik ere baditu aukerako gizonak zain, prestatuta Haren agindua betetzeko—gizonak, mortero ondu gabez igurtzitako hormak besterik ez diren murriztapenak zeharkatuko dituztenak. Jainkoak bere Espiritua gizonen gain jartzen duenean, lanean jardungo dute. Jaunaren hitza hots egingo dute; beren ahotsa turuta baten antzera goratuko dute. Egia ez da apalduko, ezta haren eskuetan bere indarra galduko ere. Herriari bere transgresioak erakutsiko dizkiote, eta Jakoben etxeari bere bekatuak». Testimonies to Ministers, 409–411.
To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.
Tambua ishara ya kishetani ya “ya daima” kuwa ni ishara ya Kristo ni kumsifu “Kristo na mungu wa ulimwengu huu kwa pumzi ileile.” Ingawa kwa madai wanampokea Kristo, wao humkumbatia Baraba, na kwa matendo yao husema, “Si Huyu, bali Baraba.” Kweli zilizowakilishwa katika ndoto ya Miller kama “vito”, na pia zilizoonyeshwa kwa picha juu ya yale meza mbili takatifu, ndizo “nuru kuu,” ambayo Miller alipewa, na ambayo Uadventista umeikataa.
They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.
Ils prétendent louer le Christ à l’aide d’un symbole satanique, et affirment qu’ils se tiennent sur le fondement de Dieu, alors qu’il s’agit d’un fondement contrefait qui entraîne une puissante séduction sur tous ceux qui prennent position sur cette structure doctrinale défectueuse. Il n’y a rien de nouveau sous le soleil, et l’Israël moderne ne fait que marcher dans les pas prophétiques de l’Israël ancien.
“One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?
«একটি বিষয় আমার প্রাণকে ভারাক্রান্ত করে: ঈশ্বরের প্রেমের সেই মহান অভাব, যা আলো ও সত্যের প্রতি অবিরাম প্রতিরোধের মাধ্যমে হারিয়ে গেছে, এবং তাঁদের প্রভাব, যাঁরা সক্রিয় পরিশ্রমে নিয়োজিত থেকেও, প্রমাণের পর প্রমাণ উপস্থিত থাকা সত্ত্বেও, ঈশ্বর প্রেরিত বার্তার কার্যকে প্রতিহত করার জন্য প্রভাব বিস্তার করেছেন। আমি তাঁদেরকে যিহূদি জাতির দিকে নির্দেশ করি এবং জিজ্ঞাসা করি, আমরা কি আমাদের ভ্রাতৃগণকে সেই একই অন্ধ প্রতিরোধের পথে চলতে দেব, পরীক্ষাকালের একেবারে অন্ত পর্যন্ত? যদি কখনও কোনো জাতির প্রকৃত ও বিশ্বস্ত প্রহরীর প্রয়োজন হয়ে থাকে—যাঁরা নীরব থাকবেন না, যাঁরা দিনরাত উচ্চস্বরে আহ্বান করবেন, ঈশ্বর প্রদত্ত সতর্কবার্তাগুলি ধ্বনিত করবেন—তবে তারা হলেন সেভেন্থ-ডে অ্যাডভেন্টিস্টগণ। যারা মহৎ আলো পেয়েছে, ধন্য সুযোগ লাভ করেছে, যারা কফরনহূমের ন্যায় বিশেষাধিকারের দিক থেকে স্বর্গ পর্যন্ত উন্নীত হয়েছে, তারা কি সেই সুযোগের সদ্ব্যবহার না করার ফলে, প্রাপ্ত আলোর মহত্ত্বের অনুরূপ অন্ধকারের হাতে সমর্পিত হবে?»
“I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.
«ខ្ញុំប្រាថ្នាចង់អង្វរដល់បងប្អូនរបស់យើង ដែលនឹងប្រមូលផ្តុំគ្នានៅសន្និបាតទូទៅ ឲ្យយកចិត្តទុកដាក់សារដែលបានប្រទានដល់ពួកឡៅឌីសេ។ សភាពខ្វាក់ភ្នែករបស់ពួកគេគួរឲ្យស្ញប់ស្ញែងយ៉ាងណា! ប្រធានបទនេះត្រូវបាននាំមកជូនលោកអ្នកឲ្យពិចារណាម្តងហើយម្តងទៀត ប៉ុន្តែការមិនពេញចិត្តរបស់លោកអ្នកចំពោះស្ថានភាពខាងវិញ្ញាណរបស់ខ្លួន មិនទាន់ជ្រាលជ្រៅ និងឈឺចាប់គ្រប់គ្រាន់ ដើម្បីបង្កើតការកែទម្រង់ឡើយ។ “អ្នកនិយាយថា ខ្ញុំសម្បូរហើយ ហើយបានកើនឡើងដោយទ្រព្យសម្បត្តិ ហើយមិនត្រូវការអ្វីទាំងអស់ទេ; ហើយមិនដឹងថា អ្នកជាមនុស្សវេទនា និងគួរឲ្យអាណិត និងក្រីក្រ និងខ្វាក់ភ្នែក និងអាក្រាតនោះឡើយ។” កំហុសនៃការបោកបញ្ឆោតខ្លួនឯងស្ថិតនៅលើពួកជំនុំរបស់យើង។ ជីវិតខាងសាសនារបស់មនុស្សជាច្រើនគឺជាការកុហក។» Manuscript Releases, volume 16, 106, 107.
“Capernaum” was the city which Jesus chose as his own city.
«Կափառնայումը» այն քաղաքն էր, որը Հիսուսն ընտրեց որպես իր սեփական քաղաքը։
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“在迦百农，耶稣于往返各地行程之间居住，因此那里便被称为‘祂自己的城’。它位于加利利海之滨，并且靠近美丽的革尼撒勒平原的边界，若非就在其上。”《历代愿望》，252。
Christ chose Capernaum as he had chosen Jerusalem of old.
Christ à chọn Capernaum, cũng như xưa kia Ngài đã chọn Jerusalem.
And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.
Et à son fils je donnerai une tribu, afin que David, mon serviteur, ait toujours devant moi une lampe à Jérusalem, la ville que j’ai choisie pour y mettre mon nom. 1 Rois 11:36.
Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.
Christ a pilih Adventism olsem taun bilong em long 1844, na long 1863, Adventism i bin wokim gen taun bilong “Jericho”, wanpela mak bilong stap isi na planti samting bilong Laodisia. Olsem em i bin stap long bipo wantaim Israel bilong bipo, olsem tasol em i stap wantaim Israel bilong nau tu. Adventism i bilip olsem ol yet i ol sitisen bilong spesel taun bilong God, tasol ol i bin sakim “bikpela lait” em i givim ol pruf bilong dispela sitisensip. Wankain olsem Shilo long taim bilong Eli, Hophni na Phineas, bai kot i kam long Adventism long mak bilong “bikpela lait” em ol i bin kisim rot bilong kisim.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
"Fi uliedd Iddio li jistqarru lilhom infushom bħala tali, kemm ftit sabret intweriet, kemm-il kelma morra ntqalet, kemm kundanna nħarġet kontra dawk li mhumiex mill-fidi tagħna. Ħafna ħarsu lejn dawk li jappartjenu għal knejjes oħra bħala midinbin kbar, meta l-Mulej ma jqishomx hekk. Dawk li jħarsu b’dan il-mod lejn il-membri ta’ knejjes oħra għandhom bżonn jumiljaw ruħhom taħt l-id setgħana ta’ Alla. Dawk li huma jikkundannaw jista’ jkun li kellhom biss ftit dawl, ftit opportunitajiet u privileġġi. Kieku kellhom id-dawl li ħafna mill-membri tal-knejjes tagħna kellhom, setgħu mxew ’il quddiem b’rata ferm akbar, u kienu jirrappreżentaw aħjar il-fidi tagħhom quddiem id-dinja. Dwar dawk li jiftaħru bid-dawl tagħhom, u madankollu jonqsu milli jimxu fih, Kristu jgħid, ‘Imma jiena ngħidilkom, Li f’jum il-ġudizzju jkun iżjed tollerabbli għal Tir u Sidon milli għalikom. U int, Kafarnahum [l-Avventisti tas-Seba’ Jum, li kellhom dawl kbir], li int mtella’ sas-sema [f’dak li għandu x’jaqsam mal-privileġġ], tinżel sal-infern: għax kieku l-għemejjel setgħana, li saru fik, saru f’Sodoma, kienet tibqa’ sal-lum. Imma jiena ngħidilkom, Li għall-art ta’ Sodoma jkun iżjed tollerabbli f’jum il-ġudizzju milli għalik.’ Dak iż-żmien Ġesù wieġeb u qal, ‘Inroddlok ħajr, Missier, Mulej tas-sema u tal-art, għax dawn il-ħwejjeġ ħbejthom mill-għorrief u mill-prudenti [fl-istima tagħhom infushom], u wrejthom liċ-ċkejknin.’"
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
«Et maintenant, parce que vous avez commis toutes ces œuvres, dit l’Éternel, et que je vous ai parlé, me levant dès le matin et parlant, mais vous n’avez point écouté; et que je vous ai appelés, mais vous n’avez point répondu; c’est pourquoi je traiterai cette maison, qui est appelée de mon nom, dans laquelle vous vous confiez, et le lieu que j’ai donné à vous et à vos pères, comme j’ai traité Silo. Et je vous rejetterai loin de ma face, comme j’ai rejeté tous vos frères, toute la postérité d’Éphraïm.»
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
«Տերը մեր մեջ հաստատել է մեծ կարևորություն ունեցող հաստատություններ, և դրանք պետք է կառավարվեն ոչ այնպես, ինչպես աշխարհիկ հաստատություններն են կառավարվում, այլ՝ Աստծո կարգի համաձայն։ Դրանք պետք է կառավարվեն Նրա փառքին միայնակ ուղղված հայացքով, որպեսզի ամեն կերպ կորչող հոգիները փրկվեն։ Աստծո ժողովրդին հասել են Հոգու վկայությունները, սակայն շատերը ականջ չեն դրել հանդիմանություններին, նախազգուշացումներին և խորհուրդներին։»
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“‘Pako neni oyo, bino bato ya bozoba mpe bozangi mayele, bino bozali na miso kasi bomonaka te, bozali na matoi kasi boyokaka te: bóbanga ngai te? elobi Yawe; bokolenga te liboso ya elongi na ngai, ngai oyo natia zɛlo lokola ndelo ya mbu, mobeko ya seko oyo ekoki koleka te? Mpe ata soki mbonge na yango etombwami, ekoki kolonga te; ata soki ezali koganga makasi, ekoki koleka yango te. Kasi bato oyo bazali na motema ya botomboki mpe ya kozanga botosi; batomboki mpe bakeyi. Mpe balobaka te na motema na bango ete, Tóbanga sikawa Yawe Nzambe na biso, oyo apesaka mbula, oyo ya liboso mpe oyo ya suka, na ntango na yango: abombelaka biso baposo oyo etyami mpo na kobuka mbuma. Mabe na bino elongoli biloko yango mosika, mpe masumu na bino epekisi bino biloko malamu.... Bazali kosambisa te likambo, likambo ya mwana etike, nzokande bazali kokola malamu; mpe bazali kosambisa te lotomo ya mobola. Nakotala yango te mpo na makambo oyo? elobi Yawe; molimo na ngai ekozongisa mabe te likolo ya ekolo ya lolenge oyo?’”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
„जव परमेसर इ कहे ला कि, ‘तू एह लोग खातिर बिनती मत कर, न त उनकरा खातिर पुकार उठा, न प्रार्थना कर, आ न हमसे उनकरा खातिर बिचवई कर; काहे कि हम तोहार बात ना सुनब।’ ‘एही से बरखा रोक लिहल गइल, आ पछिला बरखा ना भइल.... का अब तू हमके ना पुकारब, “हे हमार पिता, तू हमार जवानी के अगुवा हउअ?”’” Review and Herald, August 1, 1893.
We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.
Dans le prochain article, nous poursuivrons notre examen de la « grande lumière » qui fut accordée à William Miller sur le livre de l’Apocalypse.
“When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.
“Christus, bilang Siya’y pumarito sa sanlibutan upang ipakita sa pamamagitan ng halimbawa ang tunay na relihiyon, at upang itaas ang mga simulain na dapat mamahala sa mga puso at mga gawa ng mga tao, ang kabulaanan ay nakapaghari nang napakalalim sa mga nagkaroon ng gayon kalaking liwanag, anupa’t hindi na nila nauunawaan ang liwanag, at wala silang hilig na isuko ang tradisyon alang-alang sa katotohanan. Kanilang itinakwil ang Gurong makalangit, kanilang ipinako sa krus ang Panginoon ng kaluwalhatian, upang mapanatili nila ang kanilang sariling mga kaugalian at mga imbensiyon. Ang gayunding espiritu ay nahahayag sa sanlibutan ngayon. Ang mga tao ay umiiwas sa pagsisiyasat ng katotohanan, baka magambala ang kanilang mga tradisyon, at may maipasok na bagong kaayusan ng mga bagay. Sa sangkatauhan ay may palagiang pananagutan sa pagkakamali, at ang mga tao ay likas na nakahilig na lubhang itaas ang mga kaisipan at kaalamang pantao, samantalang ang banal at walang hanggan ay hindi nakikilala o pinahahalagahan.” Counsels on Sabbath School Work, 47.