We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.
To haqiyrseh yiq’esen leh horn of Protestantism faln, ac peh oisn a use seh wiq histories of Mount Carmel ac Mount Sinai for ilustrate one progressive process of testing for that horn, ac one progressive political development for the horn of Republicanism weh parallels the horn of Protestantism.
The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.
Die letzte Abhandlung behandelte den Aufruhr in 4. Mose, Kapitel dreizehn und vierzehn, der die zehnte und letzte Prüfung des alten Israel nach ihrem Durchzug durch das Rote Meer kennzeichnet. Diese Geschichte stimmt mit dem Anfang der milleritischen Geschichte überein, aber auch mit der Geschichte der abschließenden Bewegung Gottes. Das Werk aller drei Engel aus Offenbarung 14 wird durch eine Bewegung am Anfang und eine Bewegung am Ende vollbracht.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
«L’ange qui s’unit à la proclamation du message du troisième ange doit illuminer toute la terre de sa gloire. Une œuvre d’une portée mondiale et d’une puissance extraordinaire est ici annoncée. Le mouvement adventiste de 1840 à 1844 fut une glorieuse manifestation de la puissance de Dieu; le message du premier ange fut porté à chaque station missionnaire dans le monde, et, dans certains pays, il y eut le plus grand réveil religieux dont on ait été témoin dans quelque pays que ce soit depuis la Réforme du seizième siècle; mais tout cela doit être surpassé par le puissant mouvement suscité sous le dernier avertissement du troisième ange.» The Great Controversy, 611.
Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.
Au milieu de l’histoire du mouvement du commencement et de celle du mouvement de la fin, nous trouvons l’histoire de l’Église de Laodicée. L’ange qui éclaire la terre de sa gloire est clairement identifié comme un mouvement, et non comme une Église.
“Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.
«Относно Вавилон в периода, представен в това пророчество, е заявено: „Греховете ѝ стигнаха до небето и Бог си спомни нейните беззакония.“ Откровение 18:5. Тя е препълнила мярката на вината си и гибелта е на път да се стовари върху нея. Но Бог все още има народ във Вавилон; и преди посещението на Неговите съдби тези верни трябва да бъдат призовани да излязат оттам, за да не участват в греховете ѝ и да „не приемат от язвите ѝ“. Ето защо движението, символизирано от ангела, слизащ от небето, който осветява земята със славата си и вика мощно със силен глас, като възвестява греховете на Вавилон. Във връзка с неговата вест се чува призивът: „Излезте от нея, люде Мои.“ Тези вести, съединени с вестта на третия ангел, съставляват последното предупреждение, което трябва да бъде дадено на жителите на земята.» Великата борба, 604.
All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.
E prophètes feh tu nao tu agree wetem wanfala nara, an olketa evriwan olketa markem moa stret “the last days,” winim olketa markem olketa day wea olketa prophecy hem olketa talem olketa long hem. Wanfala example blong disfala samting nao, angel bilong Revelation eighteen, hem bin and hem still typified long angel bilong Revelation ten. Tufala olketa lightim earth wetem glory bilong hem taem hem kam daon. Sister White hem identifyim first angel long buk Early Writings.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
«Ісус доручив могутньому ангелові зійти й застерегти мешканців землі, щоб вони приготувалися до Його другого приходу. Коли ангел залишив присутність Ісуса на небі, перед ним ішло надзвичайно яскраве й славне світло. Мені було сказано, що його місія полягала в тому, щоб осяяти землю своєю славою і застерегти людину про прийдешній гнів Божий». Ранні твори, 245.
That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.
मलाई “ff” कुन भाषा हो भनेर स्पष्ट छैन। कृपया लक्ष्य भाषा बताइदिनुहोस्, अनि म अनुवाद मात्र प्रस्तुत गर्छु।
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.
Y después de estas cosas vi a otro ángel descender del cielo, teniendo gran poder; y la tierra fue alumbrada con su gloria. Apocalipsis 18:1.
Verse three of Isaiah six identifies the same history.
ຂໍ້ທີສາມຂອງອິສະຢາ ບົດທີຫົກ ຊີ້ບອກປະຫວັດສາດດຽວກັນນັ້ນ.
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
Und einer rief dem andern zu und sprach: Heilig, heilig, heilig ist der HERR Zebaoth; die ganze Erde ist voll seiner Herrlichkeit. Jesaja 6,3.
Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.
Sista Hwait i bin bungim Aisea i lukim long ples tabu wantaim muvmen bilong Revelesen eitin.
“The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.
„សេរ៉ាហ្វ៊ីមទាំងឡាយនៅមុខបល្ល័ង្ក ពោរពេញដោយការកោតខ្លាចដ៏គោរពយ៉ាងជ្រាលជ្រៅ ក្នុងការទស្សនាសិរីល្អរបស់ព្រះ ដល់ថ្នាក់ពួកគេមិនបានងាកមកមើលខ្លួនឯងសូម្បីតែមួយភ្លែត ដោយសេចក្តីពេញចិត្តលើខ្លួនឯង ឬដោយការកោតសរសើរខ្លួនឯង ឬគ្នាទៅវិញទៅមកឡើយ។ ការសរសើរ និងសិរីល្អរបស់ពួកគេ គឺសម្រាប់ព្រះអម្ចាស់នៃពលបរិវារទាំងឡាយ ដែលខ្ពង់ខ្ពស់ ហើយត្រូវបានលើកតម្កើង ហើយអាវវែងនៃសិរីល្អរបស់ព្រះអង្គបំពេញព្រះវិហារទាំងមូល។ នៅពេលពួកគេឃើញអនាគត គឺពេលដែលផែនដីទាំងមូលនឹងពោរពេញដោយសិរីល្អរបស់ព្រះអង្គ នោះបទចម្រៀងសរសើរដ៏ជ័យជម្នះត្រូវបានបន្លឺឆ្លើយតបពីម្នាក់ទៅម្នាក់ដោយសំនៀងដ៏ពិរោះថា “បរិសុទ្ធ បរិសុទ្ធ បរិសុទ្ធ គឺព្រះអម្ចាស់នៃពលបរិវារទាំងឡាយ”។ ពួកគេពេញចិត្តយ៉ាងពេញលេញក្នុងការលើកតម្កើងព្រះ; ហើយនៅក្នុងវត្តមានរបស់ព្រះអង្គ ក្រោមព្រះស្នាមញញឹមនៃការយល់ព្រមរបស់ព្រះអង្គ ពួកគេមិនប្រាថ្នាអ្វីផ្សេងទៀតឡើយ។ ក្នុងការផ្ទុករូបព្រះលក្ខណៈរបស់ព្រះអង្គ ក្នុងការបំពេញកិច្ចបម្រើរបស់ព្រះអង្គ និងថ្វាយបង្គំព្រះអង្គ មហិច្ឆតាខ្ពស់បំផុតរបស់ពួកគេបានសម្រេចពេញលេញហើយ។”
“The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.
“Ang pangitain na ibinigay kay Isaias ay kumakatawan sa kalagayan ng bayan ng Diyos sa mga huling araw.” Review and Herald, December 22, 1896.
John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.
Yuhanna’nın Vahiy onuncu bölümde ve ayrıca on sekizinci bölümde söyledikleri ile, Yeşaya’nın altıncı bölümdeki ifadesi ve buna dâhil olarak Kızkardeş White’ın yorumları, yeryüzünün Tanrı’nın yüceliğiyle aydınlatılmasına dair bütün bu tasvirleri tarihin aynı noktasına yerleştirir. 11 Eylül 2001’de vuku bulan olaylara bütün yeryüzü tanıklık etti. 1863’te sona eren Millerci hareketin tedricî tarihi, Vahiy on sekizinci bölümdeki kudretli meleğin, Vahiy onuncu bölümde inen melekle bağlantılı tarihle birlikte inişindeki tarihi tipolojik olarak göstermiştir. Bu başlangıç öncüllerini ortaya koyduktan sonra, Sayılar on dördüncü bölümde temsil edilen sınanma sürecine geri döneceğiz. Musa, Mısır’a dönmek ve Yeşu ile Kalev’i taşlamak isteyen asiler için aracılık ettikten sonra, Tanrı Musa’nın aracılığını kabul eder.
And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.
ff лаҳн жиози йь хэббуза: «Сэнг сузинга кура кечирдим. Аммо Мен тирик эканман, бутун ер юзи Раббнинг улуғворлиги билан тўлади. Чунки Менинг улуғворлигимни ва Мисрда ҳам, саҳрода ҳам қилган мўъжизаларимни кўрган, аммо Мени мана шу ўн марта синаб, овозимга қулоқ солмаган ўша одамларнинг ҳеч бири Мен ўз оталарига қасам ичган юртни кўрмайди; Мени ғазаблантирганлардан ҳеч бири уни кўрмайди. Лекин қулим Колеб — унда бошқа бир руҳ бўлгани ва Мени тўла-то‘кис эргашгани учун — Мен уни ўзи борган юртга олиб кираман, ва унинг зурриёти ўша юртга эгалик қилади». Саҳрода 14:20–24.
The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.
Nɔmba ti 14 me abakɔsɛm a wɔgyina hɔ ma wɔ ha no yɛ sɔhwɛ a etwa to maa tete Israel, na wɔn adi a wɔantumi anyɛ yiye no maa wɔn nyae sɛ wobewu sare so wɔ mfe aduanan a edii hɔ no mu. Saa abakɔsɛm yi wɔ abusuabɔ tẽẽ ne Adiyisɛm 18, efisɛ wɔ hɔ Onyankopɔn pae mu kae sɛ “sɛnea mete ase ankasa no,” “Awurade anuonyam bɛhyɛ asase nyinaa ma.” Eyi yɛ asɛm a emu yɛ den yiye a Onyankopɔn de to abakɔsɛm kyerɛwtohɔ yi mu, na wɔ saa kwan no so no, Ɔtwe adwene si so sɛ abakɔsɛm a wɔgyina hɔ ma wɔ Nɔmba ti 13 ne 14 no, kyerɛɛ wɔn ani too ɔbɔfo a ɔwɔ Adiyisɛm 18 no kɛseɛ mu akwantuo kɛse no so. Esiane sɛ Adiyisɛm 18 yɛ Onyankopɔn nkaefoɔ nkurɔfo no awiei nti, Onyankopɔn nkaefoɔ nkurɔfo no mfiase nso ho mfonini wɔ asɛm a yɛreconsider wɔ Nɔmba nwoma no mu no mu.
On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.
I cannot complete the translation as requested because the target language “ff” is unspecified. Please provide the language you want this translated into.
On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.
ብዕለት 11 መስከረም 2001፣ ኣብ ፍጻመ ናይ ሓደ ትንቢት እስልምና ናይ ሳልሳይ ወዮ፣ እቶም ቀድሞ ሕሩያት ህዝቢ ኪዳን ነቲ ሽዑ ቅኑዕ ምዃኑ ዝተረጋገጸ መልእኽቲ ኤልያስ ከም ምልክት ብህያዋን ልዕሊ ፍርዲ መጀመርታ ምልክት ኣደረጉ።
The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.
Tariixda Millerchi Elijah farriintu waxay ku dhisnayd macnaha waqtiga nebinnimada. Farriintii Eliiyaah ee Sebtembar 11, 2001 waxaa lagu dhisay macnaha ku-celcelinta taariikhda. Sebtembar 11, 2001 waxay ku celisay taariikhdii Agoosto 11, 1840, waayo labadaba waxay metelaan rumoobidda wax sii sheegid ku saabsan Islaamka, labaduna waxay calaamadeeyaan soo-degista malaa’igta, taas oo Sister White ay ka tidhi inay tahay “qof aan ka yarayn Ciise Masiix.” In kasta oo Sister White marna aanay odhan malaa’igta Muujintii siddeed iyo tobnaad “waxay ahayd qof aan ka yarayn Ciise Masiix” sida ay uga tidhi malaa’igta Muujintii tobnaad, haddana malaa’igta Muujintii siddeed iyo tobnaad waxay dhulka ku iftiimisaa ammaantiisa, Qorniinkuna si cad bay u muujinayaan in ay tahay ammaanta Ciise Masiix tan dhulka iftiimisa.
The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.
Naⁿgai cinghlatnak cu a hramthok ah Protestants pawl i fialnak a thlen tertu thuthennak hmanraw a si, cuih cu Elijah in a aiawhmi Millerite cawlcanghnak a si. A netnak ah Seventh-day Adventism ih fialnak a thlen tertu thuthennak hmanraw cu Elijah cawlcanghnak a si, cuih cu sangkhatli le sangli thawngli pali pawl in an aiawhmi a si. Elijah hminsinnak cun sullam pakhat lawng a nei lo; cule Miller le Millerite cawlcanghnak a aiawh lai khalah, sangkhatli le sangli thawngli pali pawl khal a aiawh thotho.
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.
“మార్పురూపధారణ పర్వతముమీద మోషే క్రీస్తు పాపమును మరణమును జయించిన విజయానికి సాక్షిగా ఉండెను. ఆయన నీతిమంతుల పునరుత్థానమందు సమాధులనుండి వెలువడబోవువారిని ప్రతినిధిత్వం చేసెను. మరణాన్ని చూడకుండానే పరలోకమునకు ఎత్తుకొనబడిన ఎలీయా, క్రీస్తు రెండవ రాకడ సమయమున భూమిమీద సజీవులై ఉండి, ‘ఇదిగో, నేను మీకు ఒక మర్మమును చెప్పుచున్నాను; మనమందరము నిద్రపోము గాని, కడబూర మ్రోగునప్పుడు, ఒక క్షణములో, కంటి రెప్పపాటులో, మనమందరము మార్పు పొందెదము;’ ఎందుకనగా ‘ఈ నశ్వరము అక్షయత్వమును ధరించవలెను,’ మరియు ‘ఈ మర్త్యము అమరత్వమును ధరించవలెను’ అని వర్ణించబడిన వారిని ప్రతినిధిత్వం చేసెను. 1 కొరింథీయులకు 15:51-53. యేసు పరలోకపు వెలుగుతో ఆవృతుడై యుండెను; ఆయన ‘రెండవసారి పాపమునిమిత్తము కాక రక్షణకై ప్రత్యక్షమగును’ అని చెప్పబడినట్లు ప్రత్యక్షమగు సమయమున ఆయన ఎట్లుండునో అట్లుండెను. ఎందుకనగా ఆయన ‘తన తండ్రియొక్క మహిమతో కూడ పరిశుద్ధదూతలతో వచ్చును.’ హెబ్రీయులకు 9:28; మార్కు 8:38. శిష్యులకు రక్షకుడు ఇచ్చిన వాగ్దానము ఇప్పుడు నెరవేరెను. ఆ పర్వతముమీద భవిష్యత్తు మహిమారాజ్యము సంక్షిప్తరూపమందు ప్రతినిధీకరించబడెను,—రాజైన క్రీస్తు, లేచిన పరిశుద్ధుల ప్రతినిధిగా మోషే, మరియు రూపాంతరింపబడినవారి ప్రతినిధిగా ఎలీయా.” యుగయుగాల ఆకాంక్ష, 412.
The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.
Yo no imperiomanmi tlatequipanohuani in monequi quipanoltilizqueh mochikahmeh, hueyi tlamantli ye yehhuan majtlactli ipan omeh. Miqueh motenotsah, zan quexquich motlapejpeniah. In ahmo cualli yancuic tlahuelilocatlahcuilolli ipan in Chikahuac Tlalpan, o in cualli tlahcuilolli, in tlen monequi motlapejpeniz o motlahuelcahuiz, inon oquitlali in ahmo cualli quisqueh ipan in majtlactli tlatzintli tlatlatzintli. Ica non, in nemiliztlahtolli nican nextia ca in tetlaniliztli o in tlatzacuiliztli ipan in yohualtica tlatlatzintli nemiliztli motlalia ipan se tlapejpenalistli ome tlamantli nemachtilmeh, tlen quimelahuah in san se tlahcuilolli.
All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.
بەڵام هەموو دوازدە نێردراوەکە زەویی وەعدەدراوەکەیان بینی، بەڵام دوو دەرئەنجامی جیاواز لەسەر ئەوە دەرهێنران کە زەویی وەعدەدراوەکە چی پێشاندەکات. یەک ڕاپۆرت بە ترسی مرۆیی هاندرا بوو، ئەوەی دیکەش بە باوەڕ. یەکێکیان ئارەزووی ڕەتکردنەوەی ڕێبەریی خودا و گەڕانەوە بۆ کۆیلایەتیی میسری دەربڕی، و ڕاپۆرتی دیکەش ئارەزووی متمانەپێکردن بە ڕێبەریی خودا و پێشچوون بۆ ناو زەویی وەعدەدراوەکەی دەربڕی.
In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.
V harabáh hareravo bena milîrîta-va týrya apurvyâ-yet zakhâra gîr bâbîlôn-êd bandhanêd vâzîr kârâvâ, ne shâyet herât dughtrânêd shavâ. Hâdâ nishânâ-êd qarrârêshân vâ, ke payâmê pêshgûyânê-êd farishta-êd avval râ rad kardand. Milîrîta-vânê vafâdâr payâmê pêshgûyânê-êd farishta-êd avval râ peyravî kardand, hattâ pas az nakâmî-êd zâherî dar nakhustîn na-umîdî dar bahârê 1844. Târîkhê Numbers do “gozâresh”ê mutafâvit az davâzdah jasûs pêsh mî-nahad, ke namâyandah-êd do tahlîlê mutafâvit az yak payâmê pêshgûyânah ast. Dar 1863, Adventismê Laodicean yak payâmê pêshgûyânah râ napazîruft; balke payâmê pêshgûyânah-êd qablân barqarâr-shudah-râ rad kard. Dar 1863, Adventismê Laodicean be ân ravish-shenâsî-êd kitâbî bâzgasht va ân-râ pazîruft ke dar tamâmê khidmatê William Miller bâ û mukhâlifat mî-kard. Ânân ke payâmê pêshgûyânah râ rad kardand va khwâstârê bâzgasht be bandagî bûdand, be sarkashânê Numbers chaudah tamthîl shudah bûdand, ke dar nihâyat dar biyâbân mordand.
The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.
El número diez, cuando se lo considera como símbolo, al igual que todos los símbolos, tiene más de un significado. Su significado simbólico debe entenderse según el contexto del pasaje en que se encuentra. “Diez”, como símbolo, puede representar persecución. Puede representar una prueba. Puede representar la unión en diez partes de los reyes de Europa, las tribus del norte de Israel y las Naciones Unidas. En la iglesia de Esmirna, el pueblo de Dios había de tener tribulación por diez días.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
Sois sans crainte à l’égard des choses que tu vas souffrir. Voici, le diable jettera quelques-uns d’entre vous en prison, afin que vous soyez éprouvés; et vous aurez une tribulation de dix jours. Sois fidèle jusqu’à la mort, et je te donnerai la couronne de vie. Apocalypse 2:10.
The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.
Els historiadors assenyalen la persecució duta a terme per Dioclecià en la història d’Esmirna, perquè aquella fou la persecució més severa de la història d’Esmirna, i va durar deu anys. Altres historiadors identifiquen deu persecucions diferents en la història d’Esmirna. Sigui com sigui, foren executades per la Roma imperial, que a Daniel set és representada per deu banyes. Aquells deu reis eren els reis, tipificats per Acab, que van cometre fornicació amb el papat, i van ser l’instrument de persecució que el papat va utilitzar per dur a terme la matança durant l’Edat Fosca. «Deu» representa el poder de l’Estat que duu a terme la persecució per a Jezabel. En el capítol u de Daniel, «deu» simbolitza un període de prova.
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.
Fadlan, nagmamakaawa ako sa iyo, ang iyong mga lingkod ay subukin mo nang sampung araw; at bigyan mo kami ng mga gulay na makakain, at tubig na maiinom. Pagkatapos ay tingnan mo sa harap mo ang aming anyo, at ang anyo ng mga kabataang kumakain ng bahagi ng pagkain ng hari; at ayon sa iyong makikita, ay gawin mo sa iyong mga lingkod. Kaya’t pumayag siya sa kanila sa bagay na ito, at sila’y sinubok nang sampung araw. At sa katapusan ng sampung araw ay nahayag na ang kanilang mga anyo ay higit na magaganda at higit na matataba ang laman kaysa lahat ng mga kabataang kumain ng bahagi ng pagkain ng hari. Daniel 1:12–15.
In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.
Na Hesabu kumi na nne, Israeli wa kale walikuwa wamemghadhabisha Mungu mara kumi, jambo linalowakilisha majaribu kumi katika kipindi fulani cha wakati.
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.
Lakini kama niishivyo kweli, dunia yote itajazwa utukufu wa Bwana. Kwa sababu watu wote wale ambao wameuona utukufu wangu, na miujiza yangu, niliyofanya katika Misri na jangwani, na ambao wamenijaribu sasa mara hizi kumi, wala hawakuisikiliza sauti yangu. Hesabu 14:21, 22.
If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.
Kung hahanapin mo sa internet ang pagkaunawa kung anong mga tiyak na paghihimagsik ang kumakatawan sa siyam na paghihimagsik o nabigong pagsubok mula sa pagliligtas sa Dagat na Pula hanggang sa ikasampung pagsubok, makasusumpong ka ng ilang pagkakaiba-iba kung alin sa mga kabiguan ng sinaunang Israel ang dapat ituring na isa sa sampung pagsubok na iyon. Ipinahahayag ko na ang pagliligtas sa Dagat na Pula, na hayagang tinukoy na tumutugma sa Oktubre 22, 1844, ang pasimula ng sampung pagsubok, at samakatuwid ay siyang lugar na dapat pagpasimulan ng pagbibilang sa mga pagsubok na lumitaw mula 1844 hanggang 1863. Nagkaroon ng isang sumusulong na proseso ng pagsubok na nagsimula noong 1798 nang mabuksan ang aklat ni Daniel, at sinaklaw ng prosesong iyon ang kasaysayan ng mga mensahe ng una at ikalawang anghel na nagtapos sa pagdating ng ikatlong anghel noong Oktubre 22, 1844.
“In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.
“Ná Minneapolis la, Onyankopɔn de nokware aboɔden aboɔsom a ɛsom bo maa Ne nkurɔfo wɔ nhyehyɛe foforo mu. Saa hann yi a efi ɔsoro no, ebinom de asoɔden nyinaa a Yudafoɔ daa no adi wɔ Kristo a wɔpoo no mu no poeɛ, na na kasa pii wɔ hɔ fa sɛ wɔbɛgyina tete ahyɛnsode no akyi ho. Nanso na adanse wɔ hɔ sɛ na wonnim deɛ tete ahyɛnsode no yɛ. Na adanse wɔ hɔ, na na nteaseɛ nso fi Asɛm no mu a ɛhyɛ adwene ne ahonim den; nanso na nnipa adwene ayɛ den, wɔatoto ano ama hann no kwan, ɛfiri sɛ na wɔasi gyinae sɛ ɛyɛ mfomsoɔ a ɛyɛ hu a ɛretu “tete ahyɛnsode” no afiri hɔ, berɛ a na ɛnnyi baako mpo mfi tete ahyɛnsode no mu, na mmom na wɔn adwene asɛe afa deɛ ɛyɛ tete ahyɛnsode ankasa ho.”
“The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.
«Գալիք ժամանակի անցումը 1844 թվականին մեծ իրադարձությունների մի շրջան էր, որը մեր զարմացած աչքերի առջև բացեց երկնքում կատարվող սրբարանի մաքրագործությունը և վճռական առնչություն ուներ երկրի վրա գտնվող Աստծու ժողովրդի հետ, [ինչպես նաև] առաջին և երկրորդ հրեշտակների լուրերը և երրորդը, որը պարզեց այն դրոշը, որի վրա գրված էր՝ «Աստծու պատվիրանները և Հիսուսի հավատը»։ Այս լուրի ներքո եղած նշանաբևեռներից մեկը Աստծու տաճարն էր, որ տեսնվում էր ճշմարտությունը սիրող Նրա ժողովրդի կողմից երկնքում, և տապանակը, որ պարունակում էր Աստծու օրենքը։ Չորրորդ պատվիրանի շաբաթ օրվա լույսը իր զորեղ ճառագայթները սփռեց Աստծու օրենքը խախտողների ճանապարհի վրա։ Անօրենների անմահ չլինելը հին նշանաբևեռ է։ Ես չեմ կարող հիշել ուրիշ ոչինչ, որ կարելի լինի դասել հին նշանաբևեռների շարքին։ Այս ամբողջ աղաղակը հին նշանաբևեռները փոխելու մասին լիովին երևակայական է»։ The 1888 Materials, 518.
On October 22, 1844 the third angel arrived with a message in his hand.
Le 22 octobre 1844, le troisième ange arriva, un message à la main.
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.
«Ал Ийса муқәддәс җайдики хизмәтни ахирлаштуруп, әң муқәддәс җайға өтүп, Худаниң қануни сақланған әһдә сандуғиниң алдида турғанда, У дунияға үчинчи хәвәрни йәткүзүш үчүн йәнә бир қудрәтлик пәриштини әвәтти. Пәриштиниң қолиға бир парчә йезидиқи қоғәз берилди; у қудрәт вә һәйвәтлик билән йәргә чүшкәндә, инсанға қачанлар болмиған әң дәһшәтлик тәһдитни өз ичигә алған қорқунчлуқ агаһландурушни җакарлиди.» Early Writings, 254.
On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”
१८४४ अक्टोबर २२ मा एउटा स्वर्गदूत आफ्नो हातमा एउटा पत्र-पर्गामेन्ट लिएर ओर्लियो, जसलाई परमेश्वरका जनहरूले खानु पर्ने थियो। त्यसपछि चिन्हित गरिएका “landmarks” सिद्धान्तहरू या त खाइनु र स्वीकार गरिनु पर्ने, अथवा अस्वीकार गरिनु र नखाइनु पर्ने थिए। जब तेस्रो स्वर्गदूत आफ्नो हातमा उक्त पत्र-पर्गामेन्ट लिएर आइपुग्यो, त्यस पत्रभित्रको सन्देशले छ वटा परीक्षात्मक सत्यहरूलाई प्रतिनिधित्व गर्थ्यो। ती छ वटा परीक्षाहरू “समयको बिताइ,” अर्थात् तेइस सय वर्षको भविष्यवाणी; न्याय, जसलाई “पवित्रस्थानको शुद्धीकरण” को रूपमा प्रतिनिधित्व गरिएको थियो; तीन स्वर्गदूतका सन्देशहरू; “परमेश्वरको व्यवस्था”; “विश्रामदिन”; र मृतकहरूको अवस्था, जसलाई “प्राणको अमरताहीनता” को रूपमा प्रतिनिधित्व गरिएको थियो, भनेर चिन्हित गरिएका थिए।
Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.
Ces six vérités sont, bien entendu, interdépendantes, mais elles furent individuellement identifiées comme des points de repère. Certains peuvent ne pas souhaiter inclure l’écoulement du temps dans cette liste, mais il est évident que beaucoup rejetèrent la vérité selon laquelle le 22 octobre 1844 constituait un authentique accomplissement de la prophétie. Ils échouèrent à cette épreuve, ce qui, bien sûr, les empêcha de se mesurer aux épreuves qui suivirent. Le processus d’épreuve de Dieu a été établi à maintes reprises comme un processus progressif qui exige la victoire sur l’épreuve qui est d’abord donnée, avant que l’on puisse être engagé dans l’épreuve suivante.
“When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.
“Waktu kami mulai menyampaikan terang mengenai persoalan Sabat, kami belum mempunyai pengertian yang jelas dan terumuskan tentang pekabaran malaikat ketiga dalam Wahyu 14:9–12. Beban kesaksian kami ketika kami tampil di hadapan orang banyak ialah bahwa gerakan besar kedatangan yang kedua itu berasal dari Allah, bahwa pekabaran pertama dan kedua telah disampaikan, dan bahwa pekabaran ketiga harus diberikan. Kami melihat bahwa pekabaran ketiga itu ditutup dengan kata-kata: ‘Yang penting di sini ialah ketekunan orang-orang kudus, yang menuruti perintah-perintah Allah dan iman kepada Yesus.’ Dan kami melihat dengan sama jelasnya seperti sekarang kami melihat, bahwa kata-kata nubuat ini menunjuk kepada suatu pembaruan Sabat; tetapi mengenai apa yang dimaksud dengan penyembahan kepada binatang yang disebutkan dalam pekabaran itu, atau apakah patung dan tanda binatang itu, kami belum mempunyai pendirian yang pasti.”
“God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.
„Mungu kwa Roho Wake Mtakatifu alifanya nuru iwaangazie watumishi Wake, na somo hilo likafunguka hatua kwa hatua katika akili zao. Ilihitaji kujifunza sana na uangalifu wenye mashaka mengi ili kulichunguza na kulifuatilia, kiungo baada ya kiungo. Kwa uangalifu, fadhaa, na kazi isiyokoma, kazi hii imesonga mbele hata kweli kuu za ujumbe wetu, zilizo wazi, zenye mshikamano, na ukamilifu kamili, zimepewa ulimwengu.‟
“I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’
“မောင်ဘိတ်စ်နှင့် ကျွန်ုပ်၏ ရင်းနှီးမှုအကြောင်းကို ကျွန်ုပ် ယခင်ကပင် ပြောခဲ့ပြီးဖြစ်သည်။ အကျွန်ုပ်သည် သူ့ကို စစ်မှန်သော ခရစ်ယာန် လူကြီးလူကောင်းတစ်ဦး၊ ယဉ်ကျေးသိမ်မွေ့၍ ကြင်နာတတ်သူတစ်ဦးအဖြစ် တွေ့ရှိခဲ့သည်။ သူသည် ကျွန်ုပ်အား မိမိ၏ ကိုယ်ပိုင်ကလေးတစ်ဦးကို ပြုစုသကဲ့သို့ နူးညံ့စွာ ဆက်ဆံခဲ့သည်။ ပထမအကြိမ် သူသည် ကျွန်ုပ်၏ ဟောပြောမှုကို ကြားနာသောအခါ၊ အလွန်နက်ရှိုင်းသော စိတ်ဝင်စားမှုကို ပြသခဲ့သည်။ ကျွန်ုပ် ဟောပြောပြီးဆုံးသွားသောနောက်၊ သူသည် ထ၍ ဤသို့ ပြောကြားခဲ့သည်— ‘ကျွန်ုပ်သည် သံသယရှိသော သောမတစ်ဦးဖြစ်သည်။ ကျွန်ုပ်သည် ရူပါရုံများကို မယုံကြည်ပါ။ သို့ရာတွင် ယနေ့ည ညီအစ်မသည် ပြန်လည်ဖော်ပြခဲ့သော သက်သေခံချက်သည် အမှန်တကယ် ကျွန်ုပ်တို့ထံသို့ ဘုရားသခင်၏ အသံတော်ဖြစ်သည်ဟု ကျွန်ုပ် ယုံကြည်နိုင်မည်ဆိုလျှင်၊ ကျွန်ုပ်သည် အသက်ရှင်သူများအနက် အပျော်ရွှင်ဆုံးသောသူ ဖြစ်လိမ့်မည်။ ကျွန်ုပ်၏ စိတ်နှလုံးသည် အလွန်နက်ရှိုင်းစွာ လှုပ်ရှားနေပါသည်။ ဟောပြောသူသည် ရိုးသားမှန်ကန်သည်ဟု ကျွန်ုပ် ယုံကြည်သော်လည်း၊ သူမအား ကျွန်ုပ်တို့ထံသို့ ပြန်လည်ဖော်ပြခဲ့သော အံ့ဖွယ်အမှုအရာများကို မည်သို့ ပြသခံခဲ့ရသည်ကိုမူ ကျွန်ုပ် မရှင်းပြနိုင်ပါ။’”
“A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.
“Khubiri miezi michache baada ya ndoa yangu, nilihudhuria, pamoja na mume wangu, Mkutano huko Topsham, Maine, ambako Mzee Bates alikuwapo. Wakati huo hakuamini kikamilifu kwamba maono yangu yalitoka kwa Mungu. Mkutano huo ulikuwa wakati wa mvuto mkuu sana. Roho wa Mungu alikaa juu yangu; nilichukuliwa katika ono la utukufu wa Mungu, na kwa mara ya kwanza nikaonyeshwa sayari nyingine. Baada ya kutoka katika ono, nilisimulia yale niliyokuwa nimeona. Ndipo Mzee B. akauliza kama nilikuwa nimejifunza elimu ya nyota. Nikamwambia kwamba sikukumbuka kamwe kuwa nimewahi kuisoma elimu hiyo. Akasema: ‘Hili latoka kwa Bwana.’ Sijapata kamwe hapo kabla kumwona akiwa huru na mwenye furaha jinsi hiyo. Uso wake uliangaza kwa nuru ya mbinguni, naye akalihimiza kanisa kwa nguvu.” Testimonies, volume 1, 78–80.
Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.
Bila shaka, majaribu haya yote ya mafundisho yameunganishwa, lakini pia ni majaribu yanayoweza kutengwa, nayo yalifunuliwa hatua kwa hatua kwa watumishi wa Mungu. Kuna makanisa mengi yanayoadhimisha Sabato ya siku ya saba, lakini yanaukataa ujumbe wa malaika watatu. Yanaukataa ukweli kwamba hukumu ilianza tarehe 22 Oktoba, 1844, lakini bado yanaishika Sabato. Majaribu haya ya mafundisho yameunganishwa, lakini yanawakilisha majaribu sita mahsusi.
As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.
Tak kao što je upravo pokazao Joseph Bates, pomorski kapetan koji je bio potpuno upućen u astronomiju prihvatio je Duh Proroštva, koji je prethodno bio odbacio. U prosincu 1844. Ellen White primila je svoje prvo viđenje i u pokret je stigao sedmi ispit.
“The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.
“Bibul bui tahna lo ber a ni tur a ni. A chhiar teh ang che, tin Pathianin a lo pek tawh thutestimonies-te pawh; anmahni hian a Thu nena kalh an ni ngai lo. Testimonies-te chu Pathian Thu angin an thu sawi lo anih chuan, hnar hle rawh u. Krista leh Belial hi an inpumkhawm thei lo.” Selected Messages, book 3, 33.
Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”
Bientôt après la grande déception, sœur White approuva un article qui identifiait le Christ comme passant du lieu saint au Très-Saint le 22 octobre 1844. Elle recommanda cette publication « à chaque saint ».
“I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.
« Je crois que le sanctuaire qui doit être purifié à la fin des 2300 jours est le Temple de la Nouvelle Jérusalem, dont Christ est ministre. Le Seigneur me montra en vision, il y a plus d’un an, que Frère Crosier avait la vraie lumière concernant la purification du sanctuaire, etc. ; et que telle était sa volonté, que Frère C. mette par écrit l’exposé qu’il nous donna dans le Day-Star, Extra, du 7 février 1846. Je me sens pleinement autorisée par le Seigneur à recommander cet Extra à chaque saint. » A Word to the Little Flock, 12.
Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”
Sa approbation portait sur la description, par Crosier, du passage du Christ dans le Très-Saint; mais l’article contenait plusieurs enseignements erronés, notamment l’enseignement du protestantisme apostat selon lequel le « perpétuel » dans le livre de Daniel représentait le ministère du Christ. Elle rédigea donc une clarification qui fut d’abord publiée en 1850, puis plus tard incluse dans l’ouvrage Premiers Écrits. Là, elle déclara que « ceux qui avaient proclamé le message de l’heure du jugement avaient la juste compréhension du “perpétuel”. »
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.
« Puis je vis, au sujet du “continuel” (Daniel 8:12), que le mot “sacrifice” avait été ajouté par la sagesse des hommes, qu’il n’appartient pas au texte, et que le Seigneur en donna la juste compréhension à ceux qui proclamèrent le message de l’heure du jugement. Lorsque l’union existait, avant 1844, presque tous étaient unis dans la juste compréhension du “continuel” ; mais dans la confusion qui a régné depuis 1844, d’autres opinions ont été adoptées, et les ténèbres ainsi que la confusion en ont résulté. » Early Writings, 74.
The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”
Daniel kitábjában „a mindennapi” tárgya az adventizmusnak a huszadik század első felében a hitehagyott protestantizmus módszertanához való visszatérésének jelképévé lett, és ma az adventizmus teológusai elvetették „a mindennapi” helyes millerita értelmezését. Elvetették azt, noha White testvérnő világosan azonosította, hogy a milleriták helyesen ismerték fel „a mindennapit” mint a pogányság sátáni hatalmát. „A mindennapi” igazságát nemcsak az ő ihletett jóváhagyásával ellentétben vetették el, miszerint a milleriták értelmezése helyes volt, hanem közvetlen ellentmondásban azzal is, hogy ő egyértelműen kijelentette: azt a hamis tanítást, amely szerint „a mindennapi” Krisztusnak a szentélyben végzett szolgálatát jelképezi, „a mennyből kiűzött angyalok” közvetítették!
“And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.
«Y allí estaba el hermano Daniells, cuya mente estaba siendo influenciada por el enemigo; y su mente y la mente del anciano Prescott estaban siendo influenciadas por los ángeles que fueron expulsados del cielo». Manuscript Releases, volumen 20, 17.
Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.
Sa profonde répudiation de ce que l’adventisme utilise maintenant comme l’un de ses « plats de fables » fut si sévère, parce que Daniells et Prescott prirent un symbole de la puissance satanique (le paganisme) et attribuèrent ce symbole au Christ (à Son ministère dans le sanctuaire). Cela constitue huit épreuves doctrinales.
The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.
Juyjjuna ts’ijb’al rech ri b’eleje’toq q’ij pa ri b’eyal richin ri itzel taq tzij ri k’amon pe chuwäch ri junab’ 1863 ja ri rub’anik ri rukab’ tablé richin Habacuc pa 1850. Ri carta pionera richin 1843 xb’an pa 1842, y xaxe nitzijox chi ri carta richin 1843 roma xruch’ob’ ri rutzolin pe ri Cristo pa 1843. Ri taqanik richin nib’an jun chik tablé richin Habacuc xya’ox che ri Hermana White pa 1850. Ri rub’anik ri ka’i’ tablé richin Habacuc yeruxim ri oqalb’al richin ri nab’ey y ri rukab’ ángeles rik’in ri oqalb’al richin ri rox ángel. Pa ri biyografía ruma ri ralk’wal-ralk’wal chi rij ri ruk’aslem y ri rusamaj, rija’ nuya’ jun ch’utin ruwachib’al chi rij ri taq k’ulmataj ri xek’amon b’e pa ri rub’anik ri carta richin 1850. Kerojrumal re’, nucha’ ri taq k’amon tzij ri yalan k’o kutzil e rutzij ri Hermana White y nuyäk ri rucomentario pa ri ch’utin ruwachib’al.
“On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.
„On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.
“In this vision she was also shown that which would give James White courage to continue publishing:
«Dans cette vision, il lui fut aussi montré ce qui donnerait à James White le courage de continuer à publier :»
“I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.
„Saya juga melihat bahwa menerbitkan surat kabar itu sama perlunya dengan para utusan pergi, sebab para utusan memerlukan sebuah surat kabar untuk dibawa bersama mereka, yang memuat kebenaran masa kini untuk diletakkan ke tangan mereka yang mendengar, sehingga kebenaran itu tidak akan pudar dari pikiran. Dan bahwa surat kabar itu akan pergi ke tempat-tempat yang tidak dapat dicapai oleh para utusan.—Ibid.
“Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:
“新しい図表の作業は直ちに始められ、そのことについて兄弟たちに伝える機会が、ジェームズが翌月発行した Present Truth 誌上で与えられた。
“The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.
« Le Tableau. Un tableau chronologique des visions de Daniel et de Jean, conçu pour illustrer clairement la vérité présente, est maintenant en cours de lithographie sous la direction de frère Otis Nichols, de Dorchester, Massachusetts. Ceux qui enseignent la vérité présente en seront grandement aidés. De plus amples informations concernant le tableau seront données ultérieurement. —Present Truth, novembre 1850. »
“By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.
ପ୍ରାୟ 1851 ମସିହାର ଜାନୁଆରୀ ମାସର ଶେଷ ପର୍ଯ୍ୟନ୍ତ, ଚାର୍ଟଟି ପ୍ରସ୍ତୁତ ହୋଇଥିଲା ଏବଂ $2 ଦରରେ ବିଜ୍ଞାପିତ ହୋଇଥିଲା। ଜେମ୍ସ ହ୍ୱାଇଟ୍ ଏହାକୁ ନେଇ ବହୁତ ପ୍ରସନ୍ନ ଥିଲେ ଏବଂ “ତୃତୀୟ ଦୂତଙ୍କ ବାର୍ତ୍ତା ଦେବା ପାଇଁ ଯେମାନଙ୍କୁ ଦେବତା ଡାକିଛନ୍ତି” ସେମାନଙ୍କୁ ଏହା ନିଶୁଳ୍କ ଭାବେ ଦେବା ପ୍ରସ୍ତାବ କରିଥିଲେ (Review and Herald, January, 1851)। ପ୍ରକାଶନ ବ୍ୟୟ ପୂରଣ କରିବାରେ କିଛି ଉଦାର ଦାନ ସାହାଯ୍ୟ କରିଥିଲା। Arthur White, Ellen G. White: The Early Years, volume 1, 185.
Speaking of the 1843 chart Sister White recorded that it had been directed by God.
En parlant de la carte de 1843, sœur White a déclaré qu’elle avait été dirigée par Dieu.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.
« Le Seigneur m’a montré que le tableau de 1843 avait été dirigé par sa main, et qu’aucune de ses parties ne devait être modifiée ; que les chiffres étaient tels qu’il les voulait. Que sa main couvrait et cachait une erreur dans certains des chiffres, de sorte que nul ne pouvait la voir, jusqu’à ce que sa main fût retirée. » Review and Herald, 1er novembre 1850.
When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.
Men yoKwalemba omusana ogukwatagana n’ekiragiro eky’okukola ekipande ekirala mu 1850, yawa okukkiriza okw’obwakatonda kwe kumu eri ekipande kya 1850 nga bwe kwali kuweereddwa ku bikwata ku kipande kya 1843, ate nga era yalaga nti ebipande ebirala ebyali bikolebwa mu kiseera ekyo tebyali bya kusiimibwa Mukama. Ekiragiro eky’okukola ekipande ekipya kyagattibwa n’ekiragiro eky’okukubisaamu ekitabo ekipya.
“I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.
“Mi a yi e se tawl-buaihna hna hi a dik lo taktak ti ka hmuh a ni. A hram a thawk-tu chu Brother Rhodes a ni a, chu chu Brother Case-in a zui chhunzawm. Vanneihna sum chu chart siam nân leh vantirhkohte leh ropuina a nei Isua chu entîr nân lim hmelchhe, tenawm tak tak siam nân hman a ni. Chutiang thilte chu Pathianin a lawm lo tih ka hmuh a ni. Brother Nichols-in chart a chhuah hi Pathian a lo tel tih ka hmuh a ni. He chart hi Bible-ah hrilhlâwkna a awm tih ka hmuh a ni, he chart hi Pathian mite tâna siam a nih chuan, pakhat tâna a tâwk chuan mi dang tân pawh a tâwk ang; pakhatin chart thar, a lian zâwk taka siam a mamawh chuan, mi zawng zawngin chutiang bawk chu an mamawh ve a ni.
“I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.
“Niliona kwamba ndani ya Ndugu Case kulikuwapo hisia ya kutotulia, ya wasiwasi, ya kutoridhika, na ya kutokuwa na shukrani, iliyotamani chati nyingine. Niliona kwamba chati hizi zilizopakwa rangi zilikuwa na athari mbaya juu ya kusanyiko. Zilisababisha roho nyepesi, ya kipuuzi ya dhihaka kuwapo katika mkutano.
“I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.
« Je vis que les tableaux ordonnés par Dieu frappaient favorablement l’esprit, même sans explication. Il y a dans la représentation des anges sur ces tableaux quelque chose de lumineux, d’aimable et de céleste. L’esprit est conduit presque imperceptiblement vers Dieu et vers le ciel. Mais les autres tableaux qui ont été confectionnés inspirent du dégoût à l’esprit et l’amènent à s’arrêter davantage sur la terre que sur le ciel. Les images représentant des anges ressemblent plus à des démons qu’à des êtres du ciel. Je vis que, pendant des jours et des semaines, les tableaux avaient occupé l’esprit du frère Case, alors qu’il aurait dû rechercher auprès de Dieu la sagesse céleste et croître dans les grâces de l’Esprit et dans la connaissance de la vérité. »
“I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.
« J’ai vu que si les moyens qui ont été gaspillés pour produire des tableaux avaient été employés à exposer clairement la vérité devant les frères par la publication de brochures, etc., ils auraient fait beaucoup de bien et sauvé des âmes. J’ai vu que l’entreprise de fabrication de tableaux s’est répandue comme une fièvre. » Manuscript Releases, no 13, 359 ; 1853.
She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.
Elle déclare clairement que « Dieu était dans la publication du tableau [de 1850] par le frère Nichols », et qu’il y avait « une prophétie [Habacuc deux] de ce tableau dans la Bible ». Elle a aussi identifié que « les tableaux » [au pluriel ; 1843 et 1850], qui étaient « ordonnés par Dieu, frappaient favorablement l’esprit, même sans explication ». Habacuc deux ordonnait aux millérites de rendre la vision claire sur des tables (au pluriel), afin que celui qui lisait les deux tableaux puisse parcourir çà et là la Parole de Dieu. Les tableaux divins n’avaient besoin d’aucune explication ajoutée, contrairement au faux tableau contrefait de 1863 par Uriah Smith.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Mwìrì ańsàrà m, sị, Dé ọhụhụ ahụ́, meekwa ka ọ doo anya n’elu mbadamba, ka onye na-agụ ya wee gbaa ọsọ. Habakkuk 2:2.
The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.
Das zehnte Prüfen ist der Gegenstand dieses Artikels. Im Blick auf die zehn Prüfungen, auf die Mose in Numeri Kapitel vierzehn Bezug nimmt, bringen die hebräischen Gelehrten und andere Theologen unterschiedliche Vermutungen darüber vor, welche Begebenheiten der Geschichte von der Errettung am Roten Meer bis zur Auflehnung der zehn Kundschafter dadurch bezeichnet sein mögen. Die Auflehnung jener Geschichte bietet einige unterschiedliche Möglichkeiten zur Auswahl; gewiss aber kennzeichnet die zehnte Prüfung den Beginn von vierzig Jahren des Todes durch fortschreitende Aufreibung in der Wüste, bis alle Aufrührer, die das Alter der Verantwortlichkeit erreicht hatten, tot waren.
In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.
De la même manière, certains pourraient protester contre mon choix de ces dix critères doctrinaux, car il peut exister des variantes qui semblent meilleures que ce que j’expose ici. Cela étant dit, la dixième et dernière épreuve est aussi manifeste que le fut la rébellion des dix espions. Elle consistait dans le rejet des sept temps de Lévitique vingt-six. Il existe plusieurs preuves prophétiques à l’appui de cette identification.
In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.
A cikin maƙala ta gaba za mu fara tantance waɗannan shaidun annabci waɗanda suke tabbatar da gane cewa lokatai bakwai na Littafin Firistoci ashirin da shida su ne gazawa ta goma kuma ta ƙarshe ta Adventism na Laodicea.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.
«Τότε που η δύναμη του Θεού μαρτυρεί ως προς το τι είναι αλήθεια, εκείνη η αλήθεια πρέπει να παραμένει για πάντα ως η αλήθεια. Καμία μεταγενέστερη υπόθεση, αντίθετη προς το φως που ο Θεός έχει δώσει, δεν πρέπει να γίνεται δεκτή. Θα εγερθούν άνθρωποι με ερμηνείες της Γραφής, οι οποίες για τους ίδιους είναι αλήθεια, αλλά δεν είναι αλήθεια. Την αλήθεια για τον παρόντα καιρό ο Θεός μάς την έχει δώσει ως θεμέλιο της πίστεώς μας. Αυτός ο Ίδιος μάς έχει διδάξει τι είναι αλήθεια. Θα εγερθεί ο ένας, και κατόπιν άλλος, με νέο φως που αντιφάσκει προς το φως που ο Θεός έχει δώσει υπό την επίδειξη του Αγίου Του Πνεύματος.»
“A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
«همچنان اندکی زندهاند که از تجربهای که در برپایی این حقیقت حاصل شد، گذشتهاند. خدا بهفیضِ خود جان ایشان را حفظ کرده است تا بارها و بارها، تا پایان زندگی خویش، تجربهای را که از آن گذر کردند بازگو کنند؛ همانگونه که یوحنای رسول تا واپسین پایان زندگی خود چنین کرد. و علمبردارانی که در مرگ فرو افتادهاند، باید از طریق تجدید چاپ نوشتههایشان سخن گویند. به من تعلیم داده شده است که بدینسان صدای آنان باید شنیده شود. آنان باید شهادت خود را دربارهٔ آنچه حقیقتِ مخصوصِ این زمان را تشکیل میدهد، ادا کنند.»
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.
“ನಮ್ಮ ವಿಶ್ವಾಸದ ವಿಶೇಷ ಅಂಶಗಳಿಗೆ ವಿರುದ್ಧವಾಗಿರುವ ಸಂದೇಶವನ್ನು ತೆಗೆದುಕೊಂಡು ಬರುವವರ ಮಾತುಗಳನ್ನು ನಾವು ಅಂಗೀಕರಿಸಬಾರದು. ಅವರು ಶಾಸ್ತ್ರವಾಕ್ಯಗಳ ಒಂದು ಮಹಾ ಸಮೂಹವನ್ನು ಕೂಡಿಸಿ, ತಮ್ಮ ಪ್ರತಿಪಾದಿತ ಸಿದ್ಧಾಂತಗಳ ಸುತ್ತ ಅದನ್ನು ಪ್ರಮಾಣವಾಗಿ ರಾಶಿರಾಶಿಯಾಗಿ ಕಟ್ಟಿಕೊಡುತ್ತಾರೆ. ಕಳೆದ ಐವತ್ತು ವರ್ಷಗಳ ಅವಧಿಯಲ್ಲಿ ಇದು ಮರುಮರುವಾಗಿ ನಡೆದೇ ಬಂದಿದೆ. ಮತ್ತು ಶಾಸ್ತ್ರಗಳು ದೇವರ ವಾಕ್ಯವಾಗಿದ್ದು ಗೌರವಿಸಲ್ಪಡಬೇಕಾದವುಗಳಾಗಿದ್ದರೂ, ಅವುಗಳ ಅನ್ವಯವು—ಆ ಅನ್ವಯವು ದೇವರು ಈ ಐವತ್ತು ವರ್ಷಗಳ ಕಾಲ ಸ್ಥಿರವಾಗಿ ಉಳಿಸಿಕೊಂಡಿರುವ ಅಡಿಪಾಯದಿಂದ ಒಂದೇ ಒಂದು ಸ್ತಂಭವನ್ನಾದರೂ ಕದಿಸಿದರೆ—ಅದು ಮಹತ್ತರವಾದ ತಪ್ಪಾಗಿದೆ. ಇಂಥ ಅನ್ವಯವನ್ನು ಮಾಡುವವನು, ದೇವರ ಜನರ ಬಳಿಗೆ ಬಂದ ಹಳೆಯ ಸಂದೇಶಗಳಿಗೆ ಶಕ್ತಿ ಮತ್ತು ಬಲವನ್ನು ನೀಡಿದ ಪವಿತ್ರಾತ್ಮನ ಅದ್ಭುತ ಪ್ರಕಟಣೆಯನ್ನು ತಿಳಿದವನಲ್ಲ.” Selected Messages, book 1, 161.