At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.

I ka taem blong en long 1798, profet mesej blong reva Ulae long Daniel japta eit mo naen i bin open, mo God i bin leftemap William Miller long spirit mo paoa blong Elaeja blong talemaot se jajmen blong God i kam klosap.

“To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.

«Uilliam Millerə və onun əməkdaşlarına bu xəbərdarlığı Amerikada təbliğ etmək verildi. Bu ölkə böyük Advent hərəkatının mərkəzinə çevrildi. Birinci mələyin xəbərinə dair peyğəmbərlik məhz burada ən birbaşa şəkildə yerinə yeti. Millerin və onun əməkdaşlarının yazıları uzaq ölkələrə aparıldı. Dünyanın hər yerində missionerlərin çatdığı məkanlara Məsihin tezliklə qayıdacağına dair şad xəbər göndərildi. “Allahdan qorxun və Ona izzət verin; çünki Onun mühakimə saatı gəldi” əbədi Müjdəsinin xəbəri uzaqlara və geniş sahələrə yayıldı.» The Great Controversy, 368.

At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.

À la fin des temps, en 1989, le message prophétique du fleuve Hiddékel dans Daniel, chapitres dix à douze, fut descellé, et Future for America fut suscité dans l’esprit et la puissance d’Élie pour annoncer l’imminence du jugement de Dieu.

The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.

മില്ലറൈറ്റുകൾ ന്യായവിധിയുടെ ആരംഭം പ്രഖ്യാപിച്ചു; ഫ്യൂച്ചർ ഫോർ അമേരിക്ക ന്യായവിധിയുടെ സമാപ്തി പ്രഖ്യാപിക്കുന്നു. മില്ലറൈറ്റുകളുടെ പ്രവാചക ചട്ടക്കൂട് പൗരാണികമതത്തിന്റെ രണ്ട് ശൂന്യമാക്കുന്ന ശക്തികളായിരുന്നു; അതിനെ തുടർന്ന് പാപ്പാസഭാധിപത്യം വന്നു. ഫ്യൂച്ചർ ഫോർ അമേരിക്കയുടെ പ്രവാചക ചട്ടക്കൂട് പൗരാണികമതത്തിന്റെ മൂന്ന് ശൂന്യമാക്കുന്ന ശക്തികളാണ്; അതിനെ തുടർന്ന് പാപ്പാസഭാധിപത്യം, പിന്നെ അതിനെ തുടർന്ന് വിശ്വാസഭ്രഷ്ട പ്രൊട്ടസ്റ്റന്റിസം വരുന്നു.

The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.

밀러파는 빌라델비아 사람들로 시작하여 라오디게아 사람들로 전환되었다. Future for America는 라오디게아 사람들로 시작하여 빌라델비아 사람들로 전환된다. 밀러파에게 있어서 빌라델비아에서 라오디게아로의 전환은 엘리야의 죽음과 모세의 맹세의 기별과 관련되어 있었다. Future for America의 전환은 요한계시록 11장에 나오는 엘리야와 모세의 죽음과 부활과 관련되어 있다.

At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.

Mu c’ouverture du jugement en 1844, les millérites avaient accompli l’œuvre d’Élie au mont Carmel. À la clôture du jugement, au moment de la loi du dimanche, le mouvement Future for America aura accompli l’œuvre d’Élie au mont Carmel. Dans l’histoire millérite, les trois balises de la prophétie des soixante-cinq ans qui sont identifiées dans Ésaïe, chapitre sept, verset huit, se répétèrent lorsque deux nations furent réunies en une seule nation afin d’établir la corne protestante de la bête de la terre d’Apocalypse treize. Dans l’histoire de Future for America, les trois balises des mêmes soixante-cinq ans se répètent lorsque deux nations s’unissent pour former la corne du républicanisme qui parle comme un dragon.

The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.

Calaamadahaas saddexda ah ee taariikhda nebiyadeed ee Future for America, kii ugu horreeyey wuxuu ahaa wakhtiga dhammaadka ee 1989. Kii labaadna wuxuu ahaa Sebtembar 11, 2001, kan saddexaadna wuxuu ahaan doonaa sharciga Axadda ee dhowaan imanaya. Taariikhda Millerite-ka, isku xigxiga calaamadaha lagu aqoonsaday Ishacyaah toddoba ayaa ka geddisanaa isku xigxiga calaamadaha ee taariikhda Ishacyaah. Taariikhda Future for America, isku xigxiggu wuxuu waafaqsan yahay tixraaca kowaad ee lixdan iyo shanta sannadood, hase yeeshee dhammaadka ma sii jiro wax cunsur wakhti ah. Tan iyo Oktoobar 22, 1844, adeegsi kasta oo wakhti nebiyadeed ah waa dhalanteed Shaydaani ah.

The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.

Ni gituma cy’ubuhanuzi gishigikira gukomeza urukurikirane rw’izo nkingi eshatu z’inzira nk’uko zashyizwe ahagaragara muri Yesaya 7, bitandukanye n’uko zasubijwe inyuma mu mateka y’Abamilerite, gishingiye igice ku ihame ry’ivugwa rya mbere. Uko urutonde rw’iyo myaka mirongo itandatu n’itanu ruvugwa bwa mbere muri Yesaya 7, kandi nubwo ikintu cy’igihe cy’iyo myaka mirongo itandatu n’itanu kitakiriho igihe isohozwa rya nyuma ry’ayo mateka y’ubuhanuzi yashushanyijwe n’iyo myaka ribaye mu rugendo rwo ku iherezo, izo nkingi eshatu z’inzira ziracyamenyekana, kandi zigumana urutonde rwazo nk’uko rwari ruri mu mateka ya Yesaya.

A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.

Une seconde justification pour conserver le premier ordre des waymarks réside dans la relation avec l’histoire millérite, où les soixante-cinq années furent accomplies, ainsi que dans la continuité qu’entretient le mouvement millérite avec le mouvement de Future for America. L’histoire millérite en fut le commencement, et Future for America en est l’aboutissement.

The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.

La mouvance des millérites prit fin en 1863, lorsque l’Église adventiste du septième jour, légalement organisée, commença. À ce moment-là, le messager d’Élie qui était arrivé au temps de la fin en 1798, lorsque la vision du fleuve d’Ulaï fut descellée, fut réduit au silence et scellé. En 1989, au temps de la fin, lorsque la vision du fleuve Hiddékel fut descellée, le messager d’Élie revint.

A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.

Fakamo‘oni hono tolu ki hono tauhi e fakahokohoko totonu ʻo e ngaahi fakaʻilonga ʻo e hala, ʻoku maʻu ia ʻi he laine ʻo e kikite ʻoku fekauʻaki mo e manu ʻo e māmaní mo hono ongo nifo. ʻI he hisitōlia ʻo e kau Millerite, naʻe fakatahaʻi ai ʻa e ongo puleʻanga ʻe ua ke faʻu ʻa e nifo ʻo e Porotesiteni. ʻI he hisitōlia ʻo e Future for America, ʻe fakatahaʻi ʻa e ongo nifo ʻo e Porotesiteni hēhē mo e Lepupilika hēhē ke faʻu ʻa e puleʻanga taha ʻa ia ko ha “ʻimisi ʻo,” pea pehē foki ko ha “ʻimisi ki he” manu. Ko e ongo puleʻanga ʻe ua ʻoku nau fakataha ʻi he hisitōlia fakaʻosi ke faʻu ʻa e nifo pē taha ʻo e siasi mo e puleʻanga, ʻoku nau aʻu ki he fakakakato ko ia ʻi he lao Sāpate.

When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.

Wakati sura ya mnyama itakapokuwa imekamilika kikamilifu, hitimisho lake linathibitishwa na uwezo wake wa kupitisha sheria ya Jumapili. Ukuzaji wa sura hiyo ni mchakato wa wakati, lakini alama ya mnyama ni nukta ya wakati. Wakati wa kuikuza sura hiyo unawakilishwa na miaka arobaini na sita ambayo hekalu lilijengwa, kuanzia 1798 hadi 1844. Pembe ya Kirepublikani hujenga hekalu la kidini-kisiasa katika kipindi cha wakati ambacho sura ya mnyama inakuzwa.

The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.

L’élaboration de l’image de la bête commença prophétiquement le 11 septembre 2001. Cette crise marqua l’avènement du Patriot Act, lequel signala le passage, dans le droit constitutionnel, du principe du droit anglais à celui du droit romain. Le droit anglais repose sur le principe qu’une personne est innocente jusqu’à ce que sa culpabilité soit prouvée, tandis que le droit romain repose sur le principe qu’une personne est coupable jusqu’à ce que son innocence soit établie.

The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.

Le temple politique qui est érigé depuis le 11 septembre 2001 jusqu’à la loi du dimanche est également illustré par la formation de l’image de la bête. Le temps prophétique n’est plus applicable; ainsi, les quarante-six années durant lesquelles la corne du protestantisme a édifié le temple spirituel illustrent une période, et non un point dans le temps, au cours de laquelle la corne du républicanisme élève son temple politico-religieux.

The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.

Abaqondiso abathathu abaphambili bokusebenzisa ulandelelwano olufanayo lwezimpawu ezintathu zendlela zeminyaka engamashumi ayisithupha nanhlanu ezimelelwe ku-Isaya isahluko sesikhombisa yilaba: okokuqala, umthetho wokukhulunywa kokuqala; 742 BC, 723 BC no-677 BC, ngalokho iminyaka eyishumi nesishiyagalolunye yalandelwa yiminyaka engamashumi amane nesithupha. Kwakuphambene emlandweni wamaMillerite; 1798, 1844 no-1863, ngalokho iminyaka engamashumi amane nesithupha yalandelwa yiminyaka eyishumi nesishiyagalolunye.

The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.

Le second argument justificatif est la continuité du message relatif au rôle et à l’œuvre d’Élie. Élie est arrivé au temps de la fin en 1798, lorsque le livre de Daniel fut descellé (Daniel 8:14), puis il est arrivé à la confrontation du mont Carmel de 1840 à 1844, et il fut ensuite scellé avec la théologie de la coutume et de la tradition en 1863. Élie est revenu de nouveau au temps de la fin en 1989, lorsque le livre de Daniel fut descellé. Il s’est rendu prophétiquement jusqu’au 11 septembre 2001, où commence la confrontation du mont Carmel, laquelle ne prendra fin qu’avec la loi du dimanche imminente. La continuité du rôle et de l’œuvre d’Élie appuie la séquence des balises prophétiques identifiées dans Ésaïe sept.

The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.

Muktadha wa pembe mbili za mnyama wa nchi unaonyesha kwamba pembe zote mbili hubadilika kutoka mamlaka mbili na kuwa moja, moja katika mwanzo na moja katika mwisho wa ufalme wa sita wa unabii wa Biblia. Wakati vijiti viwili vya aidha mwanzo au mwisho vinapokusanywa na kuunganishwa pamoja kuwa taifa moja, huwakilishwa kuwa vinajenga ama hekalu la kiroho katika mwanzo au hekalu la kiroho la kidini-kisiasa katika mwisho. Hekalu hilo bandia ni mfano wa hekalu la upapa, ambamo papa ameketi katika hekalu la Mungu akijitangaza mwenyewe kuwa Mungu.

When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.

Amikor az Egyesült Államok a vasárnaptörvény idején sárkányként szól, éppen ezt a képmást fogja betölteni, mert felépített egy hamis templomot, ahol az egyház és az állam egyetlen bottá egyesül, és a kapcsolatot az egyház fogja uralni.

In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.

In Isaiah seven nam de profeet Jesaja zijn zoon mee om de boodschap aan koning Achaz te verkondigen bij de watergang van de bovenste vijver, aan de weg van het vollersveld.

Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.

那时，耶和华对以赛亚说：「你和你的儿子施亚雅述出去，到上池的水沟尽头，在漂布地的大路上，去迎见亚哈斯。」以赛亚书 7:3

The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.

„shearjashub“ reiškia „likutis sugrįš“. Pradinio mileritų judėjimo likutis sugrįžo 1989 metais judėjime Future for America. Izaijas ir jo sūnus vaizduoja pradžią ir pabaigą per savo kaip tėvo ir sūnaus santykį. Jie perteikia Elijo dvasią, kuri turėjo atgręžti tėvų širdis į vaikus ir vaikų širdis į tėvus. Izaijas skelbė Elijo žinią nedorėliui karaliui Ahazui. Be kitų nedorų darbų, Ahazas žinomas tuo, kad uždarė šventyklos tarnystes ir jų vietoje pastatė Asirijos šventyklos kopiją.

Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.

អាហាស​មាន​អាយុ​ម្ភៃ​ឆ្នាំ កាល​ដែល​ទ្រង់​ចាប់ផ្តើម​សោយរាជ្យ ហើយ​ទ្រង់​សោយរាជ្យ​នៅ​ក្រុង​យេរូសាឡឹម​ដប់ប្រាំមួយ​ឆ្នាំ។ ទ្រង់​មិន​បាន​ប្រព្រឹត្ត​អ្វី​ដែល​ត្រឹមត្រូវ​នៅ​ព្រះនេត្រ​នៃ​ព្រះយេហូវ៉ា ជា​ព្រះ​នៃ​ទ្រង់ ដូច​ជា​ដាវីឌ ជា​បិតា​របស់​ទ្រង់​ឡើយ។ ប៉ុន្តែ​ទ្រង់​បាន​ដើរ​តាម​ផ្លូវ​របស់​ស្តេច​ទាំងឡាយ​នៃ​អ៊ីស្រាអែល មែន​ហើយ ទ្រង់​បាន​ធ្វើ​ឲ្យ​បុត្រ​របស់​ទ្រង់​ឆ្លង​កាត់​ភ្លើង តាម​អំពើ​គួរ​ស្អប់ខ្ពើម​របស់​សាសន៍​ដទៃ​ទាំងឡាយ ដែល​ព្រះយេហូវ៉ា​បាន​បណ្តេញ​ចេញ​ពី​មុខ​ពួក​កូនចៅ​អ៊ីស្រាអែល។ ហើយ​ទ្រង់​បាន​ថ្វាយ​យញ្ញបូជា និង​ដុត​គ្រឿង​ក្រអូប​នៅ​ទី​ខ្ពស់ៗ លើ​ភ្នំ​ទាំងឡាយ និង​ក្រោម​ដើមឈើ​បៃតង​គ្រប់​ដើម។ រួច​មក រេស៊ីន ស្តេច​ស៊ីរី និង​ពេកាស ជា​បុត្រ​របស់​រេម៉ាលា ស្តេច​អ៊ីស្រាអែល បាន​ឡើង​មក​ក្រុង​យេរូសាឡឹម ដើម្បី​ច្បាំង ហើយ​ពួក​គេ​បាន​ឡោមព័ទ្ធ​អាហាស ប៉ុន្តែ​មិន​អាច​ឈ្នះ​ទ្រង់​បាន​ឡើយ។ នៅ​ពេល​នោះ រេស៊ីន ស្តេច​ស៊ីរី បាន​យក​អេល៉ាត​ត្រឡប់​ទៅ​ឲ្យ​ស៊ីរី​វិញ ហើយ​បាន​បណ្តេញ​ពួក​យូដា​ចេញ​ពី​អេល៉ាត ហើយ​ពួក​ស៊ីរី​បាន​ចូល​មក​អេល៉ាត ហើយ​ស្នាក់​នៅ​ទី​នោះ​រហូត​ដល់​សព្វ​ថ្ងៃ​នេះ។ ដូច្នេះ អាហាស​បាន​ចាត់​អ្នកនាំសារ​ទៅ​ឯ​ទីក្លាត់ពីលេស៊ើរ ស្តេច​អាស្ស៊ីរី ទូល​ថា៖ «ខ្ញុំ​ជា​អ្នកបម្រើ និង​ជា​កូន​របស់​ព្រះអង្គ សូម​ឡើង​មក​ជួយ​សង្គ្រោះ​ខ្ញុំ​ឲ្យ​រួច​ពី​កណ្តាប់ដៃ​របស់​ស្តេច​ស៊ីរី និង​ពី​កណ្តាប់ដៃ​របស់​ស្តេច​អ៊ីស្រាអែល ដែល​ក្រោក​ឡើង​ទាស់​នឹង​ខ្ញុំ»។ ហើយ​អាហាស​បាន​យក​ប្រាក់ និង​មាស ដែល​រក​ឃើញ​នៅ​ក្នុង​ព្រះវិហារ​នៃ​ព្រះយេហូវ៉ា និង​ក្នុង​ទ្រព្យសម្បត្តិ​នៃ​ដំណាក់​ស្តេច ហើយ​ផ្ញើ​ទៅ​ជា​អំណោយ​ដល់​ស្តេច​អាស្ស៊ីរី។ ហើយ​ស្តេច​អាស្ស៊ីរី​ក៏​ស្តាប់​តាម​ទ្រង់ ដ្បិត​ស្តេច​អាស្ស៊ីរី​បាន​ឡើង​ទៅ​ទាស់​នឹង​ក្រុង​ដាម៉ាស ហើយ​យក​បាន​ក្រុង​នោះ ព្រម​ទាំង​នាំ​ប្រជាជន​របស់​វា​ទៅ​ជា​ឈ្លើយ​នៅ​គៀរ ហើយ​សម្លាប់​រេស៊ីន​ចោល។ រួច​ស្តេច​អាហាស​បាន​ទៅ​ក្រុង​ដាម៉ាស ដើម្បី​ជួប​ទីក្លាត់ពីលេស៊ើរ ស្តេច​អាស្ស៊ីរី ហើយ​បាន​ឃើញ​អាសនៈ​មួយ​នៅ​ក្រុង​ដាម៉ាស។ ស្តេច​អាហាស​ក៏​បាន​ផ្ញើ​ទម្រង់​អាសនៈ​នោះ និង​គំរូ​របស់​វា​ទៅ​ឲ្យ​អ៊ូរីយ៉ា​សង្ឃ តាម​គ្រប់​ការងារ​ច្នៃ​ប្រឌិត​របស់​វា​ទាំងអស់។ ហើយ​អ៊ូរីយ៉ា​សង្ឃ​បាន​សង់​អាសនៈ​មួយ តាម​គ្រប់​យ៉ាង​ដែល​ស្តេច​អាហាស​បាន​ផ្ញើ​មក​ពី​ក្រុង​ដាម៉ាស។ ដូច្នេះ អ៊ូរីយ៉ា​សង្ឃ​បាន​ធ្វើ​វា​រួច មុន​ស្តេច​អាហាស​យាង​មក​ពី​ក្រុង​ដាម៉ាស។ កាល​ស្តេច​យាង​មក​ពី​ក្រុង​ដាម៉ាស​វិញ ស្តេច​បាន​ទត​ឃើញ​អាសនៈ​នោះ ហើយ​ស្តេច​បាន​យាង​ចូល​ទៅ​ជិត​អាសនៈ ហើយ​ថ្វាយ​យញ្ញបូជា​លើ​វា។ ទ្រង់​បាន​ដុត​តង្វាយ​ដុត​ទាំងមូល និង​តង្វាយ​ម្សៅ​របស់​ទ្រង់ ហើយ​ចាក់​តង្វាយ​ច្រួច​របស់​ទ្រង់ ព្រម​ទាំង​ប្រោះ​ឈាម​នៃ​តង្វាយ​មេត្រី​របស់​ទ្រង់​លើ​អាសនៈ។ ទ្រង់​ក៏​បាន​យក​អាសនៈ​សំរិទ្ធ ដែល​នៅ​ចំពោះ​ព្រះយេហូវ៉ា ចេញ​ពី​ខាង​មុខ​ព្រះវិហារ ពី​ចន្លោះ​អាសនៈ និង​ព្រះវិហារ​នៃ​ព្រះយេហូវ៉ា ហើយ​ដាក់​វា​នៅ​ខាង​ជើង​នៃ​អាសនៈ។ ហើយ​ស្តេច​អាហាស​បាន​បង្គាប់​អ៊ូរីយ៉ា​សង្ឃ​ថា៖ «លើ​អាសនៈ​ធំ​នោះ ត្រូវ​ដុត​តង្វាយ​ដុត​ទាំងមូល​ពេល​ព្រឹក និង​តង្វាយ​ម្សៅ​ពេល​ល្ងាច ព្រម​ទាំង​តង្វាយ​ដុត​ទាំងមូល​របស់​ស្តេច និង​តង្វាយ​ម្សៅ​របស់​ទ្រង់ ជាមួយ​នឹង​តង្វាយ​ដុត​ទាំងមូល​របស់​ប្រជាជន​ទាំងអស់​នៅ​ក្នុង​ស្រុក និង​តង្វាយ​ម្សៅ​របស់​ពួកគេ និង​តង្វាយ​ច្រួច​របស់​ពួកគេ ហើយ​ត្រូវ​ប្រោះ​លើ​វា​នូវ​ឈាម​ទាំងអស់​នៃ​តង្វាយ​ដុត​ទាំងមូល និង​ឈាម​ទាំងអស់​នៃ​យញ្ញបូជា។ រីឯ​អាសនៈ​សំរិទ្ធ​នោះ ទុក​ឲ្យ​ខ្ញុំ​សម្រាប់​សួរ​បង្គំ»។ អ៊ូរីយ៉ា​សង្ឃ​ក៏​បាន​ធ្វើ​ដូច្នេះ តាម​គ្រប់​យ៉ាង​ដែល​ស្តេច​អាហាស​បាន​បង្គាប់។ ហើយ​ស្តេច​អាហាស​បាន​កាត់​គែម​ជុំវិញ​នៃ​ជើង​ទម្រ​ចេញ ហើយ​ដក​អាង​លាង​ចេញ​ពី​លើ​វា។ ទ្រង់​ក៏​បាន​យក​សមុទ្រ​ចុះ​ពី​លើ​គោ​សំរិទ្ធ​ទាំងឡាយ ដែល​នៅ​ក្រោម​វា ហើយ​ដាក់​វា​លើ​កម្រាល​ថ្ម។ ហើយ​រោង​បាំង​សម្រាប់​ថ្ងៃ​សប្ប័ទ ដែល​ពួក​គេ​បាន​សង់​នៅ​ក្នុង​ព្រះវិហារ និង​ច្រក​ចូល​របស់​ស្តេច​ពី​ខាង​ក្រៅ ទ្រង់​បាន​បង្វែរ​ចេញ​ពី​ព្រះវិហារ​នៃ​ព្រះយេហូវ៉ា ដោយ​ព្រោះ​ស្តេច​អាស្ស៊ីរី។ ២ ពង្សាវតារក្សត្រ ១៦:២–១៨។

The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.

Rêyê Aşûrê nûneriya rêyê bakurê dike, ku sembola papetiyê ye. Rêyê xerab Ahaz serokê rastî yê Yehûdayê bû, axa xweşik a rastî. Gava ku Îşaya û kurê wî li kêleka kanala hewzê jorîn, li nêzî zeviyê paqijkerê cilan, bi peyama ku mayînek dê vegere, bi wî re civiyan, wê demê rêyê xerab di nav qeyrana şerê navxweyî de bû ku di navbera bakur û başûr de hebû. Di wê qeyranê de, wî peyama ku Xwedê bi rêya pêxember Îşaya pêşkêş kiribû red kir, û ji bo parastinê destê xwe ber bi rêyê rastî yê bakur ve dirêj kir.

The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.

ᱤᱥᱟᱭᱟ ᱥᱟᱛ ᱨᱮ ᱫᱤᱥᱚᱢ ᱠᱚᱭ ᱦᱚᱸ ᱫᱤᱥᱚᱢ ᱨᱮ ᱥᱤᱵᱤᱞ ᱵᱟᱹᱨᱥᱤ ᱥᱚᱢᱚᱭ ᱨᱮ, ᱤᱥᱚᱨ ᱴᱷᱮᱱ ᱥᱟᱦᱟᱭ ᱧᱟᱢ ᱵᱟᱫᱟᱭ ᱯᱟᱯᱟᱥᱤ ᱴᱷᱮᱱ ᱢᱤᱫ ᱡᱚᱴ ᱧᱟᱢ ᱮᱫᱟ ᱢᱤᱫ ᱟᱫᱷᱭᱟᱛᱢᱤᱠ ᱜᱚᱨᱚᱵᱢᱚᱭ ᱫᱤᱥᱚᱢ ᱨᱮᱭᱟᱜ ᱢᱤᱫ ᱱᱮᱛᱟᱨ ᱠᱚᱭ ᱪᱤᱛᱟᱹᱨᱟᱹᱭᱟᱹ᱾ ᱤᱥᱚᱨ ᱵᱤᱨᱩᱫᱷ ᱨᱮ ᱟᱦᱟᱡ ᱨᱮᱭᱟᱜ ᱵᱤᱫᱨᱚᱦ ᱱᱚᱣᱟ ᱫᱚ ᱱᱚᱣᱟ ᱛᱮ ᱪᱤᱦᱱᱟᱹᱣᱟ ᱡᱮ ᱩᱱᱤ ᱩᱛᱚᱨ ᱨᱮᱭᱟᱜ ᱨᱟᱡᱟ ᱴᱷᱮᱱ ᱥᱮᱱᱚᱜ-ᱟ, ᱟᱨ ᱩᱛᱚᱨ ᱨᱮᱭᱟᱜ ᱨᱟᱡᱟ ᱨᱮᱭᱟᱜ ᱫᱮᱵᱛᱟ ᱨᱮᱭᱟᱜ ᱢᱟᱱᱫᱤᱨ ᱨᱮᱭᱟᱜ ᱢᱤᱫ ᱱᱟᱢᱩᱱᱟ ᱛᱮᱭᱟᱨ ᱮᱫᱟ, ᱟᱨ ᱚᱱᱟ ᱱᱟᱢᱩᱱᱟ ᱡᱮᱨᱩᱥᱟᱞᱮᱢ ᱨᱮᱱ ᱢᱟᱨᱟᱝ ᱭᱟᱡᱚᱠ ᱴᱷᱮᱱ ᱠᱩᱞᱤᱭᱟ, ᱡᱤᱥ ᱛᱟᱭᱚᱢ ᱤᱥᱚᱨ ᱨᱮᱭᱟᱜ ᱯᱟᱵᱤᱛᱨ ᱥᱮᱝᱜᱮᱞ ᱨᱮᱭᱟᱜ ᱯᱟᱵᱤᱛᱨ ᱴᱷᱟᱶᱱ ᱨᱮ ᱚᱱᱟ ᱡᱟᱞ ᱢᱟᱱᱫᱤᱨ ᱨᱮᱭᱟᱜ ᱢᱤᱫ ᱱᱚᱠᱚᱞ ᱛᱟᱹᱭᱟᱨ ᱠᱮᱫᱟᱭ᱾ ᱫᱩᱥᱴ ᱨᱟᱡᱟ ᱟᱦᱟᱡ ᱫᱚ ᱨᱟᱥᱴᱨ ᱨᱮᱭᱟᱜ ᱯᱨᱚᱛᱤᱱᱤᱫᱷᱤ ᱛᱟᱱᱟ, ᱟᱨ ᱢᱟᱨᱟᱝ ᱭᱟᱡᱚᱠ ᱨᱮᱭᱟᱜ ᱥᱚᱦᱟᱜ ᱫᱚ ᱫᱷᱚᱨᱢ ᱟᱨ ᱨᱟᱥᱴᱨ ᱨᱮᱭᱟᱜ ᱢᱤᱫ ᱡᱚᱴ ᱠᱚ ᱪᱤᱦᱱᱟᱹᱣᱟ᱾

That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.

Cette rébellion littérale représente la rébellion du dirigeant du glorieux pays spirituel, qui reproduit le culte de la papauté (le roi du nord) et met fin au véritable culte du sanctuaire de Dieu. La rébellion d’Achaz représente la direction des États-Unis, qui érige un temple contrefait dans le glorieux pays, lequel est une copie du temple du roi du nord.

The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.

Mpangilio wa kinabii wa Isaya saba unawakilisha miaka sitini na mitano ya mwanzo ya mnyama wa nchi, na kwa namna ya moja kwa moja zaidi, kipindi cha mwisho cha mnyama wa nchi. Kuna nuru nyingi ya kuokota kutoka katika mpangilio wa kinabii wa Isaya saba, lakini kwa wakati huu tunatumia tu kanuni kwamba Kristo huonyesha mwisho wa jambo kwa mwanzo wa jambo. Hapa tunafanya matumizi haya, si kwa kiasi kikubwa ili kuchunguza kwa kina athari za mazingira ya kihistoria ya Isaya saba. Tunatambua kwamba pembe ya Urepublican wa uasi-imani inapoungana na pembe ya Uprotestanti wa uasi-imani, hilo ni uwakilishi wa kusimamishwa kwa hekalu bandia.

The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.

L’édification du temple contrefait, modelé d’après le temple du roi du nord, représente l’histoire au cours de laquelle l’image de la bête est formée, et c’est la grande épreuve pour le peuple de Dieu, par laquelle sa destinée éternelle sera décidée.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

“Le Seigneur m’a montré clairement que l’image de la bête sera formée avant la fin du temps de grâce ; car elle doit être la grande épreuve pour le peuple de Dieu, par laquelle sa destinée éternelle sera décidée.

“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

«Ceci est l’épreuve que le peuple de Dieu doit subir avant d’être scellé. Tous ceux qui ont prouvé leur fidélité à Dieu en observant sa loi et en refusant d’accepter un faux sabbat se rangeront sous la bannière du Seigneur Dieu Jéhovah, et recevront le sceau du Dieu vivant. Ceux qui abandonnent la vérité d’origine céleste et acceptent le sabbat du dimanche recevront la marque de la bête.» The Seventh-day Adventist Bible Commentary, volume 7, 976.

Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.

ff Adventists, ambao ni “watu wa Mungu” wa Laodikia, wana “jaribu kuu” linalotokea kabla ya muda wa rehema kufungwa. Hilo ndilo “jaribu” ambalo lazima walipite “kabla hawajatiwa muhuri.” Muhuri wa Mungu na kufungwa kwa muda wa rehema hutokea wakati wa sheria ya Jumapili. Kuundwa kwa sanamu ya mnyama hutokea katika kipindi kinachoelekea kwenye sheria ya Jumapili na kufikia upeo wake hapo. Sanamu ya mnyama na kuundwa kwake ni ukweli ambao utaamua hatima yetu ya milele. Kuundwa kwa hiyo sanamu kumeonyeshwa kwa mfano kama kuunganishwa kwa vijiti viwili ili kufanya taifa moja. Kuunganishwa kwa vijiti viwili hutokea mwanzoni mwa historia ya Marekani na kisha tena mwishoni mwake. Vijiti viwili viliunganishwa hapo mwanzo ili kuisimamisha pembe ya Kiprotestanti, na vijiti viwili vinaunganishwa mwishoni ili kuisimamisha pembe ya Kirepublican.

In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.

Mwanzoni mwa historia ya 1798 hadi 1844, hekalu la pembe ya Kiprotestanti lilijengwa. Miaka kumi na tisa baadaye, rais wa kwanza wa Chama cha Republican wa pembe ya Republican alinena kama mwana-kondoo, na kwa kufanya hivyo akaanza mchakato wa kuwaweka huru watumwa, lakini jambo hilo lilimgharimu maisha yake. Mwana-Kondoo wa Mungu alikufa msalabani ili kuwaweka huru wanadamu kutoka katika utumwa wa dhambi, lakini jambo hilo lilimgharimu maisha yake. Msalaba ni Tangazo la Ukombozi. Katika historia ambapo pembe ya Republican ilikuwa ikiwaweka huru watumwa, pembe ya Kiprotestanti ilikataa unabii wa utumwa. Katika historia ya sheria ya Jumapili, wakati pembe ya Republican inaporejesha tena utumwa wa kiroho, pembe ya Kiprotestanti itakuwa ikitangaza ujumbe unaowaweka huru mateka.

The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.

पृथ्वी के पशु के रिपब्लिकन सींग का अंतिम राष्ट्रपति अजगर के समान बोलेगा, और जब वह ऐसा करेगा, तब सच्चा प्रोटेस्टेंट सींग एक ध्वज के रूप में ऊँचा उठाया जाएगा। इसका प्रतीकात्मक रूप शाब्दिक और आत्मिक मादी-फारसी साम्राज्य के दो सींगों में प्रकट होता है। शाब्दिक मादी-फारसी साम्राज्य बाइबिल की भविष्यवाणी का दूसरा राज्य था, और बाइबिल की भविष्यवाणी का छठा राज्य आत्मिक मादी-फारसी साम्राज्य है। दानिय्येल की पुस्तक में, मादी-फारस का मेढ़ा दो सींगों वाला था, जैसे संयुक्त राज्य अमेरिका भी है, परन्तु दूसरा सींग बाद में उठा।

Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

Puis je levai les yeux, et je regardai, et voici, un bélier se tenait devant le fleuve; il avait deux cornes: et les deux cornes étaient hautes; mais l’une était plus haute que l’autre, et la plus haute s’éleva la dernière. Daniel 8:3.

In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.

زمین کے درندہ اور اس کے دو سینگوں کی نبوتی تاریخ میں، پروٹسٹنٹ سینگ کی پہچان پہلے کی گئی، لیکن اوپر چڑھنے اور کام کو مکمل کرنے کے بجائے وہ لَاؤدِیکی اندھے پن کے بیابان میں پسپا ہو گیا۔ اُس تاریخ میں جب ریپبلکن سینگ اژدہا کی مانند کلام کرتا ہے اور جلد آنے والے سنڈے لا کو نافذ کرتا ہے، تو حقیقی پروٹسٹنٹ سینگ آخرکار ایک جھنڈے کے طور پر بلند کیا جائے گا۔ صرف وہی لَاؤدِیکی سیونتھ-ڈے ایڈونٹسٹ جو اُس آزمائش کو پہچانتے ہیں جس کی نمائندگی حیوان کی شبیہ کی تشکیل کرتی ہے، مہلتِ آزمائش کے بند ہو جانے پر خدا کی مہر حاصل کریں گے۔ وہ پیغام جو اس آزمائشی عمل کی شناخت کرتا ہے، اب اُن سب کے لیے کھولا جا رہا ہے جو اس کے ذریعے فائدہ اٹھانا چاہتے ہیں۔

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

Stans Elia antau pihan tamata, ummanjarhon ma: Sadia leleng nai marhese-hese hamu di antara dua pambahenan? Molo Jahowa i do Debata, ihuthon ma Ibana; alai molo Baal, ihuthon ma ibana. Jadi ndang adong sada hata pe na dijawab ni bangso i tu ibana. 1 Raja-raja 18:21.