The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.
Ang kaalamang nabuksan sa kilusan ng unang anghel ay kinakatawanan ng pangitain sa Ilog Ulai sa aklat ni Daniel. Ang pangitaing iyon ay kumakatawan sa mga kabanata pito, walo, at siyam ng Daniel, at ang kaalamang nabuksan sa kilusan ng ikatlong anghel ay kinakatawanan ng pangitain sa Ilog Hiddekel, na kumakatawan sa mga kabanata sampu, labing-isa, at labindalawa. Sagana ang mga ugnayan sa pagitan ng dalawang kilusan. Ang dalawang kilusan ay pinag-uugnay ng isang daan at dalawampu’t anim na taon mula sa paghihimagsik noong 1863, hanggang sa panahon ng wakas noong 1989.
Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.
Téh masíli i te op dyari lon ísis movement, ir ar mii á e “seven times” lon Leviticus 26. Paganism me mwirin papalism ra trample-mwáni i te sanctuary me te host tori te op dyari lon 1798. Seni te rebellion lon 1863 tori 1989, e spiritual trampling down a fis fan itá a represented me lon e faour abominations lon Ezekiel chapter 8.
The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.
नाराज़गी की पहली अवधि के अंत से लेकर 1844 में अंतिम नाराज़गी की अवधि के अंत तक के छियालीस वर्ष, जिनमें मसीह ने एक आत्मिक मन्दिर खड़ा किया था, जिसमें वह 22 अक्तूबर 1844 को अचानक आ पहुँचा, 1989 में समय के अंत से लेकर शीघ्र आने वाले रविवार के कानून तक के काल के समांतर हैं; उस समय मसीह एक बार फिर एक आत्मिक मन्दिर खड़ा कर रहा है, जिसमें वह प्रकाशितवाक्य ग्यारह के बड़े भूकम्प की घड़ी में अचानक आएगा।
When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.
1844년에 셋째 천사가 도래했을 때, 언약의 사자는 레위의 아들들을 정결하게 하시기 위하여 갑자기 나타나셨으나, 1863년에 이르러 그 불충실한 레위인들은 엘리야를 통하여 전해진 모세의 기별을 거절하고 광야를 방황하도록 돌아섰다. 그 시험의 과정에서 “건축자들”은 마침내 “일곱 때”의 “모퉁잇돌”을 버리게 될 것이며, 그 후 빌라델비아의 운동에서 라오디게아 교회로 옮겨가게 될 것이다. 마지막 날들에, 곧 다가올 일요일 법 때에 언약의 사자가 그의 성전에 갑자기 임하실 때, 그분은 충성된 레위인들을 사용하여 그의 다른 양 떼를 부르실 것이다. 마지막 날들의 충성된 자들은 라오디게아의 “교회”에서 빌라델비아의 “운동”으로 옮겨가게 될 것이다.
The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.
Ndondomeko ya mngelo woyamba inafalitsa uthenga wake wokhazikitsidwa mwadongosolo patapita zaka mazana awiri ndi makumi awiri kuchokera pamene Baibulo la King James linasindikizidwa, ndipo ndondomeko ya mngelo wachitatu inafalitsa uthenga wake wokhazikitsidwa mwadongosolo patapita zaka mazana awiri ndi makumi awiri kuchokera pamene Declaration of Independence inasindikizidwa. Uthenga wokhazikitsidwa mwadongosolo wa ndondomeko zonse ziwiri unapatsidwa mphamvu ndi kukwaniritsidwa kwa ulosi wokhudza Chisilamu, umene unazindikiritsidwa ndi kutsika kwa mngelo. Kufika kwa mngeloyo kunasonyeza chiyambi cha “mkangano” wa Habakuku chaputala chachiwiri, ndipo kunatsogolera ku kufalitsidwa kwa matebulo a Habakuku.
The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.
ਭਵਿੱਖਬਾਣੀ ਸਮਰਥਿਤ ਸੰਦੇਸ਼, ਜਿਸ ਦਾ ਪ੍ਰਤੀਕ ਹਬੱਕੂਕ ਦੀਆਂ ਤਖ਼ਤੀਆਂ ਸਨ, ਇੱਕ ਨਿਰਾਸ਼ਾ ਵੱਲ ਲੈ ਗਿਆ; ਉਸ ਨਿਰਾਸ਼ਾ ਨੇ ਇੱਕ ਦੇਰੀ ਦੇ ਸਮੇਂ ਨੂੰ ਆਰੰਭ ਕੀਤਾ; ਉਸ ਦੇਰੀ ਨੇ ਅੱਧੀ ਰਾਤ ਦੀ ਪੁਕਾਰ ਦੇ ਸੰਦੇਸ਼ ਨੂੰ ਜਨਮ ਦਿੱਤਾ; ਅਤੇ ਉਹ ਅੱਧੀ ਰਾਤ ਦੀ ਪੁਕਾਰ ਦੇ ਸੰਦੇਸ਼ ਦੀ ਪੂਰਤੀ ਨਾਲ ਸੰਪੂਰਣ ਹੋਇਆ। ਜਿਹੜੀਆਂ ਸਮਾਨਤਾਵਾਂ ਇਨ੍ਹਾਂ ਦੋਹਾਂ ਆੰਦੋਲਨਾਂ ਦੇ ਵਿਚਕਾਰ ਮੌਜੂਦ ਹਨ, ਉਹ ਉਹਨਾਂ ਲਈ ਜੋ ਦੇਖਣਾ ਚੁਣਦੇ ਹਨ ਨਿਰਣਾਇਕ ਪ੍ਰਮਾਣ ਹਨ ਕਿ ਮਿਲਰਾਈਟ ਇਤਿਹਾਸ ਦੇ ਸਾਰੇ ਤੱਤ ਇਕ ਸੌ ਚੁਆਲੀਹ ਹਜ਼ਾਰਾਂ ਦੇ ਇਤਿਹਾਸ ਨਾਲ ਸੰਬੰਧਿਤ ਹਨ ਅਤੇ ਉਸ ਵਿੱਚ ਦੁਹਰਾਏ ਜਾਂਦੇ ਹਨ। ਪਿਛਲੀ ਵਰਖਾ ਦਾ ਸਮਾਂ ਮਿਲਰਾਈਟ ਆੰਦੋਲਨ ਵਿੱਚ ਪ੍ਰਤੀਕ ਰੂਪ ਵਿੱਚ ਦਰਸਾਇਆ ਗਿਆ ਹੈ, ਅਤੇ ਇਸ ਦੀ ਪੂਰਤੀ Future for America ਦੇ ਆੰਦੋਲਨ ਵਿੱਚ ਹੁੰਦੀ ਹੈ। ਪ੍ਰੇਰਿਤ ਲਿਖਤ ਵਾਰੰਵਾਰ ਉਹਨਾਂ ਨੂੰ, ਜੋ ਸੁਣਨ ਲਈ ਤਿਆਰ ਹਨ, ਇਹ ਸੂਚਿਤ ਕਰਦੀ ਹੈ ਕਿ ਕੇਵਲ ਉਹੀ ਜੋ ਪਿਛਲੀ ਵਰਖਾ ਨੂੰ ਪਛਾਣਦੇ ਹਨ, ਉਸ ਨੂੰ ਪ੍ਰਾਪਤ ਕਰਨਗੇ।
The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.
Lêbê, tevgere û peyama barana dawî hemû di dîroka Milleriyan de hatine nîşandan, û peyva “nas kirin” dîtina tiştekê nîşan dide ku we berê jî ew dîtiye. Rêya yekane ya dîtina lêbê, tevgere û peyama barana dawî ev e ku were nas kirin ku ew di dîroka Milleriyan de hate wêne kirin. Ew di tevgereyên din ên pîroz ên reformê de jî hate wêne kirin. Tevgerea Milleriyan tevgerek destpêkê bû ku tevgereyek dawî temsîl dike, û ji ber vê yekê gelek referansên rasterasttir ji tevgereyên reformê yên berê hene. Her weha ew nîşana Alpha û Omega jî hildigire, yê ku her dem dawiya tiştekî bi destpêka tiştekî din wêne dike.
In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.
Sa kilusang Millerita ay naitatag ang mga pundasyon, at ang pangunahing haligi ay ang Daniel kabanata walo, talata labintatlo at labing-apat. Nalalaman ko na kinikilala ni Sister White ang talata labing-apat bilang pangunahing haligi at pundasyon, ngunit ang katotohanan ay na ang talata labing-apat ay isang sagot sa tanong ng talata labintatlo. Ang isang sagot ay hungkag kung walang pagkaunawa sa tanong na nagbubunga ng sagot. Tinutukoy ng talata labintatlo ang pangitain ng pagyurak, na isinasakatuparan ng dalawang kapangyarihang maninira, at ang talata labing-apat ay ang pangitain ni Cristo na isinasauli ang santuwaryo at ang hukbo na nayurakan. Ang dalawang pangitain ay tuwirang magkaugnay sa pamamagitan ng konteksto, ng balarila, at ni Palmoni, ang Kagila-gilalas na Tagabilang.
William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”
William Miller foguèt emplegat per identificar las vertats fondacionalas, çò que seriá Daniel capítol uèch, vèrses tretze e catorze. Lo primièr joièl qu’el descobriguèt foguèt los « sèt temps » que representa lo trepalhament del vèrs tretze, e l’armadura sus la quala bastiguèt tota sa estructura profetica foguèt lo motiu de las « doas poders desolantas » representat dins lo vèrs tretze. Miller identifiquèt corrèctament que la « quotidiana » abominacion del vèrs tretze èra lo paganisme, e la transgression del poder desolant foguèt lo papalisme. Dins aquel sens, lo meteis « fondement » de l’armadura de Miller, e lo « fondement » del fondement e del pilar central, foguèt la compreneson que la « quotidiana » dins lo capítol uèch representava lo paganisme. Lo fondement de l’aument de coneissença a partir de l’istòria millerita foguèt que la « quotidiana » de Daniel capítol uèch èra lo paganisme, e l’inspiracion foguèt atenta a identificar que « aqueles que balhèron lo crit de l’ora del jutjament avián la vista corrècta de la quotidiana ».
The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.
Msingi wa nuru inayowakilishwa kama “ongezeko la maarifa” wakati wa mwisho mwaka 1989, pia ni “ya daima.” Huu ni ulinganifu mwingine wa kiungu tu. Ili kulitambua ongezeko la maarifa linalowakilishwa katika aya sita za mwisho za Danieli kumi na moja, kunahitajika matumizi ya maandishi ya Ellen White. Katika maandishi yake anatambulisha kwamba historia ya aya ya thelathini na moja ya Danieli kumi na moja itarudiwa katika aya za mwisho za Danieli kumi na moja. Bila dokezo hilo la uvuvio, kuielewa historia sambamba ya aya ya thelathini na moja pamoja na aya za arobaini na arobaini na moja kungekuwa kazi ngumu zaidi.
The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.
Le « quotidien » dans le livre de Daniel représente le paganisme et constitue le fondement du fondement pour les millérites, et il est le fondement du message pour le mouvement des cent quarante-quatre mille. C’est aussi la vérité qui fut délibérément transformée en erreur par un « mensonge » introduit dans la troisième génération de l’adventisme laodicéen, laquelle était typifiée par la troisième abomination des « femmes pleurant Tammuz » au chapitre huit d’Ézéchiel, ainsi que par le compromis représenté par la troisième Église de Pergame.
The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.
La direction divine qui guide le rôle du « continuel » comme enjeu au temps de la pluie de l’arrière-saison est absolument stupéfiante et dépasse toute possibilité de construction humaine. La quatrième génération de l’adventisme laodicéen est dépeinte comme se prosternant devant le soleil, représentant ainsi l’acceptation de la marque de la bête. Sœur White indique que recevoir cette marque, c’est en venir au même esprit que la bête, et que ceux qui deviennent confus quant à la signification de l’antichrist finiront, en définitive, par se ranger du côté de l’homme de péché. Tout cela est représenté par les anciens dans Jérusalem au chapitre huit d’Ézéchiel.
In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.
तीसरी और चौथी पीढ़ी तक परमेश्वर उन लोगों का न्याय करता है जो उससे बैर रखते हैं, और वह न्याय उसी समय कार्यान्वित होता है जब दूसरी श्रेणी परमेश्वर की स्वीकृति की मुहर प्राप्त कर रही होती है। पवित्रशास्त्र का वही अंश, जिसने विलियम मिलर को यह पहचानने के लिए आवश्यक प्रकाश प्रदान किया कि दानिय्येल की पुस्तक में “नित्य” के रूप में मूर्तिपूजक रोम का निरूपण किया गया है, पाप के उस मनुष्य की सबसे प्रत्यक्ष पहचान भी प्रस्तुत करता है, जिसके सामने यहेजकेल के आठवें अध्याय में वे प्राचीन पुरुष झुकते हैं। यह अध्याय दूसरी उजाड़ने वाली शक्ति के पोप की पहचान करता है, और साथ ही पहली उजाड़ने वाली शक्ति के मूर्तिपूजकवाद की भी पहचान करता है। और वह सत्य, जो उस अंश का विषय है, मूर्तिपूजक रोम की भूमिका है, जो 2 थिस्सलुनीकियों में वह शक्ति है जो 538 तक पोपतंत्र को सिंहासन पर आरूढ़ होने से रोके रखती है।
The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.
Le « perpétuel », qui constituait la vérité fondamentale de Miller et lui permit d’élaborer un cadre prophétique fondé sur deux puissances dévastatrices qui foulent aux pieds le sanctuaire et l’armée, est la vérité que Paul désigne comme celle qui est rejetée, et qui attire une puissante séduction sur ceux qui, dans les derniers jours, n’aiment pas cette vérité même. En accord avec les histoires parallèles, cette même vérité, qui est la vérité fondamentale, a permis à Future for America d’élaborer un cadre prophétique concernant l’union finale en trois volets dans les derniers jours.
Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.
Es más, esa verdad fundamental, que es la verdad fundamental para ambas historias paralelas, es convertida en la “mentira” que llega a ser el error fundamental y el poderoso engaño de Pablo, pues constituye el marco del falso mensaje de “paz y seguridad” de la falsa lluvia tardía, proclamado por los hombres que nunca más alzarán su voz ni mostrarán a los pueblos de Dios sus transgresiones. “El continuo” representa el fundamento tanto del movimiento del primer ángel como del tercero, y cuando los rebeldes de Laodicea invirtieron por completo su significado, al identificar el símbolo satánico como símbolo de Cristo, el símbolo falso llegó a ser el fundamento del mensaje falsificado de la falsa lluvia tardía.
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.
Arrêtez-vous et soyez dans l’étonnement; poussez des cris et clamez : ils sont ivres, mais non de vin; ils chancellent, mais non de boisson forte. Car l’Éternel a répandu sur vous un esprit d’assoupissement profond, et il a fermé vos yeux; les prophètes et vos chefs, les voyants, il les a couverts. Et toute vision est devenue pour vous comme les paroles d’un livre scellé, qu’on remet à un homme instruit, en disant : Lis ceci, je te prie; et il dit : Je ne le puis, car il est scellé. Et l’on remet le livre à celui qui n’est pas instruit, en disant : Lis ceci, je te prie; et il dit : Je ne suis pas instruit. C’est pourquoi le Seigneur a dit : Parce que ce peuple s’approche de moi de sa bouche, et m’honore de ses lèvres, tandis qu’il a éloigné son cœur de moi, et que la crainte qu’il a de moi n’est qu’un commandement d’hommes appris, voici, je continuerai à faire au milieu de ce peuple une œuvre merveilleuse, oui, une œuvre merveilleuse et un prodige; car la sagesse de ses sages périra, et l’intelligence de ses hommes prudents sera cachée. Malheur à ceux qui cherchent à tenir leur dessein profondément caché loin de l’Éternel, dont les œuvres se font dans les ténèbres, et qui disent : Qui nous voit? et qui nous connaît? Quelle perversité que la vôtre! Le potier sera-t-il estimé comme l’argile, pour que l’ouvrage dise de celui qui l’a fait : Il ne m’a point fait? ou que la chose formée dise de celui qui l’a formée : Il n’avait point d’intelligence? Ésaïe 29:9–16.
All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.
Бүх эш үзүүлэгчид эцсийн өдрүүдийн тухай өгүүлсэн бөгөөд “өдөр тутмын”-ын утгыг орвонгоор нь эргүүлэхийн тулд илтэд худал хэлэх нь уучлагдашгүй нүглийн тодорхойлолтыг тун ойролцоо дуурайж байдаг. Хэн нэгнийг үүрд мөхсөн хэмээн тогтоон зарлах нь хүн хүн рүүгээ үйлдэхдээ чадамжийн ч, ёс суртахууны эрх мэдлийн ч хүрээнээс давсан зүйл мөн; харин энд тийм зүйлийг заан тодорхойлоогүй байна.
Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.
Amanneŋaamo a faɗo a cikin Ishaya waɗanda suke juya al’amura a kife, abin da kawai wani salo ne na furucin abin da Ishaya ya bayyana a wani wuri dabam a matsayin kiran duhu haske ko haske duhu, an bayyana su a matsayin tsofaffin maza waɗanda suke mulkin Urushalima yayin da ake wakiltar hukuncinsu na ƙarshe.
Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.
Ole ndị na-akpọ ihe ọjọọ ihe ọma, na ihe ọma ihe ọjọọ; ndị na-etinye ọchịchịrị n’ọnọdụ ìhè, na ìhè n’ọnọdụ ọchịchịrị; ndị na-etinye ihe ilu n’ọnọdụ ihe dị ụtọ, na ihe dị ụtọ n’ọnọdụ ihe ilu! Ole ndị maara ihe n’anya onwe ha, ndị nwekwa nghọta n’uche onwe ha! Ole ndị bụ dike n’ịṅụ mmanya, na ndị ikom siri ike n’ịgwakọta ihe ọṅụṅụ na-egbu egbu: ndị na-agụ onye ajọ omume onye ezi omume n’ihi ụgwọ ọrụ, ma napụ onye ezi omume ezi omume ya! Ya mere, dịka ọkụ si ere ahịhịa akọrọ, dịka ire ọkụ si erichapụ ọka ahịhịa, otú ahụ ka mgbọrọgwụ ha ga-adị ka ire ure, ifuru ha ga-ebilikwa dịka ájá: n’ihi na ha ajụwo iwu nke Jehova nke ụsụụ ndị agha, ma ledakwa okwu nke Onye Nsọ nke Izrel anya. Ya mere iwe Jehova erewo megide ndị Ya, O setịpụwokwa aka Ya imegide ha, Ọ tigbukwaala ha: ugwu nta ndị ahụ wee maa jijiji, ozu ha wee dị ka ihe a dọwara adọwa n’etiti okporo ámá. N’ihe a nile iwe Ya alaghachibeghị azụ, kama aka Ya ka esetịpụrụ. Ọ ga-ebulikwakwa ọkọlọtọ nye mba ndị dị anya, Ọ ga-afụkwa ha opi site na nsọtụ ụwa: ma, lee, ha ga-abịa ọsọ ọsọ ngwa ngwa. Aịsaịa 5:20–26.
God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.
Mâsîhîrê Xwedê (sed û çil û çar hezar) wekî ala Xwedê di dema qanûna Yekşemê ya nêzîk de tê bilindkirin; ew dem e ku “hêrsê Xudan li ser gelê xwe tê şewitandin”, û Ew “destê xwe li dijî wan dirêj dike”, û “wan dixîne”, û “leşên wan dê di nav kolanan de werin parçebûn.” Navê kolanan, kolanên Orşelîmê ne, dema ku firîşteyên hilweşîner ên Ezekiel beşa neh têne fermankirin ku derkevin “û bixînin: bila çavê we nebe xilasdar, û ne jî li we re dilovanî hebe: pîr û ciwan, keç û zarokên biçûk, û jinan bi tevahî bikujin: lê nêzîkî kesê ku nîşan li ser wî heye nebin; û ji perestgehê min dest pê bikin. Hîngê wan ji pîrên ku li ber malê bûn dest pê kir.” “Pîrên” Ezekiel, yên ku Sister White dibêje ew bûn yên ku diviyabû parêzvanên gel bin, ew “serxweşên Efrayimê” yên Isaiah ne ku di beşên bîst û heşt û bîst û neh de “tiştan serûbin dikin.”
In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.
پانچویں باب میں وہ ایسے لوگ ہیں جو “شراب پینے میں زور آور، اور نشہ آور مشروب کو ملانے میں قوت والے ہیں؛ جو رشوت کے عوض شریر کو راست باز ٹھہراتے ہیں۔” کتاب *Questions on Doctrine* کی اشاعت کے ساتھ، قدیم آدمیوں نے مرتد پروٹسٹنٹ ازم کے پیالے سے پیا، اور راست باز ٹھہرائے جانے کی وہ جھوٹی خوشخبری پیش کی جو یہ دعویٰ کرتی ہے کہ انسان مُقدَّس نہیں ہو سکتے، کہ مسیح ہمارا قائم مقام تو ہے، مگر ہمارا نمونہ نہیں۔ ایسا کرتے ہوئے، اس کتاب نے شریر کو راست باز ٹھہرایا، اس صلے کے لیے کہ اسے مرتد پروٹسٹنٹ ازم کی گرے پڑی کلیسیاؤں کے درمیان قبول کر لیا جائے۔ یہ عبارت ان کے آخری فیصلے کی نشان دہی کرتی ہے، اور اس فیصلے کی وجہ یہ ہے کہ انہوں نے “اسرائیل کے قدوس کے کلام کو حقیر جانا۔” انہوں نے ایسا “روزانہ” کی اُس فہم کو رد کر کے کیا جو اُن لوگوں کی طرف سے پیش کی گئی تھی جنہوں نے عدالت کے وقت کی پکار بلند کی، اور مرتد پروٹسٹنٹ ازم کے پیالے سے پی کر۔
In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.
Ai passage eo, dia avadik’izy ireo mangidy ny mamy, ary mamy ny mangidy. Ny hafatra izay eo an-tànan’ilay Anjely rehefa midina Izy dia mamy, nefa mangidy ny fiafaran’ny hafatra. Lazan’izy ireo fa mangidy ny tena hafatry ny ranonorana farany izay manomboka rehefa midina ilay Anjely, ary amin’ny famaranana dia amantariny ho hafatra mamy sandoka momba ny fiadanana sy filaminana ny izy, satria tsy hainy ny tsy hampivadika ny zavatra ho ambony ambany.
The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.
Aŋmarɛn so a wɔde gyina hɔ ma saa bɔne yi no wɔ wɔn kuw mu sɔhwɛbere a etwa to no awiei. Enti ɛfata sɛ yehu sɛ wɔn nneyɛe a wɔde Satan adwuma a ɛwɔ abosonsom mu no frɛ Kristo adwuma no yɛ nkɔmhyɛ mu nsɛso a ɛne bɔne a wontumi mfa nkyɛ no hyia, a ɛne sɛ wɔde Honhom Kronkron no adwuma frɛ Satan adwuma. “Atoro” no a wɔde sii Adventism awo ntoatoaso a ɛto so abiɛsa no mu maa wɔn atoro osutɔ a ɛtwa to no ho nkrasɛm no nyaa ntease a ɛyɛ fapem, na awiei koraa no, ɛde nnaadaa kɛse ba wɔn so. Aŋmarɛn no ara pɛ a Miller baa ase huu “da biara no” asekyerɛ a ɛteɛ no, ɛhɔ ara na wɔda wɔn adi sɛ wɔrebubu wɔn agu.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.
რომ არავინ შეგაცდინოთ არავითარი სახით; რადგან ის დღე არ დადგება, ვიდრე ჯერ განდგომილება არ მოვა და არ გამოცხადდება ცოდვის კაცი, დაღუპვის ძე, რომელიც ეწინააღმდეგება და აღიმაღლებს თავს ყოველივეზე, რასაც ღმერთი ეწოდება ან თაყვანს სცემენ, ისე რომ იგი, ვითარცა ღმერთი, დაჯდება ღვთის ტაძარში და თავს აჩვენებს, თითქოს ღმერთი იყოს. ნუთუ არ გახსოვთ, რომ როცა ჯერ კიდევ თქვენთან ვიყავი, ამას გეუბნებოდით? და ახლა იცით, რა აკავებს მას, რათა თავის ჟამს გამოცხადდეს. რადგან ურჯულოების საიდუმლო უკვე მოქმედებს; მხოლოდ ის, ვინც ახლა აკავებს, დააკავებს, ვიდრე გზიდან არ იქნას აღებული. და მაშინ გამოცხადდება ის ურჯულო, რომელსაც უფალი მოსპობს თავისი პირის სულით და გაანადგურებს თავისი მოსვლის ბრწყინვალებით; იგი, რომლის მოსვლაც სატანის მოქმედებით არის, ყოველი ძალით, ნიშნებითა და ცრუ სასწაულებით, და ყოველი უსამართლო საცდურით მათ შორის, ვინც იღუპება, რადგან მათ არ მიიღეს ჭეშმარიტების სიყვარული, რათა გადარჩენილიყვნენ. და ამის გამო ღმერთი მოუვლენს მათ ძლიერ საცთურს, რათა ირწმუნონ სიცრუე, რათა განიკითხონ ყველანი, რომელთაც ჭეშმარიტება არ ირწმუნეს, არამედ სიამე ჰქონდათ უსამართლობაში. 2 თესალონიკელთა 2:3–12.
The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.
Ndị amụma na-ekwu banyere ụbọchị ikpeazụ karịa akụkọ nsọ ọ bụla ọzọ nke gara n’ihu, nke a bụkwa eziokwu banyere amaokwu a. Nkume ntọala nke mmụba nke ihe ọmụma Miller, bụkwa nkume ntọala nke mmụba nke ihe ọmụma nke bịara n’afọ 1989, n’ihi na nghọta ziri ezi banyere akụkọ amụma metụtara “ihe a na-eme kwa ụbọchị,” na-akọwa akụkọ ihe mere eme nke amaokwu iri anọ na iri anọ na otu nke Daniel iri na otu. Ihe nke a pụtara bụ na ọ bụrụ na onye na-amụ amụma aghọtaghị ọrụ nke ikpere arụsị na mmekọrịta ya n’amụma na Rom nke ndị popu, mgbe ahụ onye ahụ na-amụ amụma agaghị enwe ike ịghọta na ọrụ mbụ nke igbochi ịrị elu nke ọchịchị ndị popu, ma mesịa ọrụ nke itinye ọchịchị ndị popu n’ocheeze ụwa, bụ ikpere arụsị rụrụ ya, nakwa na ọrụ ahụ na-anọchi anya ọrụ nke anụ ọhịa nke ụwa nke Mkpughe iri na atọ, nke mbụ na-egbochi ọchịchị ndị popu, ma emesịa gbanwee ma tinye ya n’ocheeze ụwa. A na-anọchi anya ọrụ nke anụ ọhịa nke ụwa nke Mkpughe iri na atọ dịka ihe ga-eme n’ọdịnihu nye America.
We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.
हम अपने अगले लेख में हिद्देकेल नदी के प्रकाश के उद्घाटन पर अपना विचार जारी रखेंगे।
“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 qui ne me plaisait pas. » « 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 pour être sauvés, » « mais 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.’
«ឧបាសកសួគ៌បានសួរថា៖ “តើមានការបោកបញ្ឆោតដ៏ខ្លាំងជាងនេះទៀតណា ដែលអាចលួងលោមចិត្តគំនិតបាន ជាងការធ្វើពុតថា អ្នកកំពុងសាងសង់លើគ្រឹះត្រឹមត្រូវ ហើយព្រះទ្រង់ទទួលយកការងាររបស់អ្នក ខណៈដែលតាមការពិត អ្នកកំពុងប្រព្រឹត្តអ្វីៗជាច្រើនតាមនយោបាយលោកិយ និងកំពុងប្រព្រឹត្តបាបប្រឆាំងនឹងព្រះយេហូវ៉ា? អូ៎ នេះជាការបោកបញ្ឆោតដ៏ធំមួយ ជាការភាន់ច្រឡំដ៏ទាក់ទាញ ដែលចូលកាន់កាប់ចិត្តគំនិត នៅពេលមនុស្សដែលធ្លាប់ស្គាល់សេចក្តីពិតម្តងហើយ យល់ច្រឡំថា ទម្រង់នៃការគោរពព្រះជាវិញ្ញាណ និងជាឫទ្ធានុភាពរបស់វា; នៅពេលពួកគេសន្មតថា ខ្លួនមានទ្រព្យសម្បត្តិសម្បូរ និងកើនឡើងដោយទ្រព្យសម្បត្តិ ហើយមិនខ្វះអ្វីសោះ ខណៈដែលតាមការពិត ពួកគេខ្វះគ្រប់យ៉ាងទាំងអស់។”»
“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.
“Allah hasn changed toward His faithful servants wey dey keep dia garments spotless. But plenty people dey cry, ‘Peace and safety,’ while sudden destruction dey come upon dem. Unless dere be thorough repentance, unless men humble dia hearts by confession and receive di truth as e dey in Jesus, dem no go ever enter heaven. When purification go take place for our ranks, we no go rest at ease again, boasting say we rich and increased with goods, in need of nothing.
“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.
«Qui peut dire en vérité : “Notre or a été éprouvé par le feu ; nos vêtements sont sans tache du monde” ? J’ai vu notre Instructeur montrer du doigt les vêtements d’une prétendue justice. Les ayant arrachés, Il mit à nu la souillure qui se cachait dessous. Puis Il me dit : “Ne peux-tu pas voir avec quelle affectation ils ont recouvert leur souillure et la pourriture de leur caractère ? ‘Comment la cité fidèle est-elle devenue une prostituée !’ La maison de mon Père est devenue une maison de trafic, un lieu d’où la présence et la gloire divines se sont retirées ! C’est pour cette cause qu’il y a de la faiblesse, et que la force fait défaut.” » Testimonies, volume 8, 249, 250.