It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Kunzwa ko, kugira ngo ubutumwa burimo guhishurwa mu gitabo cy’Ibyahishuwe busobanuke, hamenyekane imizi, uko Ivugurura ry’Abaporotesitanti ryakuze, n’akamaro karyo. Imirongo itatu y’ingenzi yo mu mateka y’iryo Vugurura ivuga kuri Bibiliya, no ku buryo bukwiriye bugomba gukoreshwa mu kwiga Bibiliya, kandi nanone ko intumwa zatoranyijwe muri ayo mateka ari ibimenyetso by’inzira by’ayo mateka. Nk’uko bisanzwe, Satani yagerageje guhisha Bibiliya yitiriwe King James akoresheje impimbano nyinshi; kandi yashatse guhisha uburyo nyakuri bwo gusobanukirwa Bibiliya akoresheje impimbano nyinshi; kandi nanone yashatse guhisha intumwa nyakuri (ibimenyetso by’inzira) zazamuwe uko urugendo rw’ayo mateka rwagendaga rukomeza.

“But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

«ប៉ុន្តែ សាតាំង​មិន​បាន​នៅ​ស្ងៀម​ទេ។ ឥឡូវ​នេះ វា​បាន​ព្យាយាម​នូវ​អ្វី​ដែល​វា​បាន​ព្យាយាម​ក្នុង​គ្រប់​ចលនា​កំណែទម្រង់​ផ្សេង​ទៀត គឺ​បោកបញ្ឆោត និង​បំផ្លាញ​ប្រជាជន ដោយ​យក​របស់​ក្លែងក្លាយ​មក​បោក​ឲ្យ​ពួកគេ​ទទួល​ជំនួស​កិច្ចការ​ពិត។ ដូច​ដែល​មាន​ព្រះគ្រីស្ទ​ក្លែងក្លាយ​នៅ​ក្នុង​សតវត្ស​ទី​មួយ​នៃ​ព្រះវិហារ​គ្រីស្ទាន ដូច្នេះ​ក៏​មាន​ហោរា​ក្លែងក្លាយ​កើត​ឡើង​នៅ​ក្នុង​សតវត្ស​ទី​ដប់ប្រាំមួយ​ផង​ដែរ»។ The Great Controversy, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

Trong lịch sử Phong trào Miller từ năm 1840 đến năm 1844, chiếc áo choàng của Đạo Tin Lành (vốn là một trong hai sừng của con thú từ đất, tức là Hoa Kỳ) đã được chuyển sang cho Phong trào Cơ Đốc Phục Lâm Miller, và Phong trào này trở thành sừng Tin Lành. Đồng thời, các hội thánh trước đó từng xưng mình là Tin Lành thì trở thành Tin Lành bội đạo, hay như những người Miller đã gọi họ, “các con gái của La Mã.” Khi những người Tin Lành khước từ sứ điệp của thiên sứ thứ nhất vào năm 1843, họ đã sa ngã, và những người Miller tiếp tục mang lấy chiếc áo choàng của Đạo Tin Lành. Lịch sử Phong trào Miller là đỉnh điểm của công việc Đức Chúa Trời trong việc đưa “hội thánh trong đồng vắng” của Ngài đến chỗ hiểu biết trọn vẹn về Lời Đức Chúa Trời.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

Η έναρξη της ανακριτικής κρίσεως επέφερε τη δοκιμασία του νόμου του Θεού, και ιδιαίτερα του Σαββάτου. Για να κηρυχθεί το μήνυμα του τρίτου αγγέλου απαιτείτο μια εκκλησία που να υπερασπίζεται τον νόμο του Θεού, ο οποίος είχε θαφτεί κάτω από τις παπικές παραδόσεις και συνήθειες κατά τους Σκοτεινούς Αιώνες. Ο Χριστός έφερε τους Προτεστάντες στην ιστορία του 1840 έως 1844 και παρουσίασε τη δοκιμασία του Ηλία, του οποίου προτυπώθηκε ο William Miller, και όταν οι Προτεστάντες απέρριψαν το μήνυμα του Miller, επέστρεψαν στη Ρώμη. Η δοκιμασία του μηνύματος του πρώτου αγγέλου, όπως παραδόθηκε από τον Miller, προτυπώθηκε από τον Ηλία στο Όρος Κάρμηλος.

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.

И пришел Илия ко всему народу и сказал: долго ли вам хромать на оба колена? если Господь есть Бог, то последуйте Ему; а если Ваал, то ему последуйте. И не отвечал народ ему ни слова. 3 Царств 18:21.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

Sa 1840, nang maharap sa mensahe ni Elias, na kinakatawan ni Miller at ng unang anghel, pinili ng mga Protestante si Baal!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

ପ୍ରୋଟେଷ୍ଟାଣ୍ଟ ସୁଧାର ଆନ୍ଦୋଳନ ବାଇବେଲର ସତ୍ୟଗୁଡ଼ିକର ଏକ ମୋହର-ଖୋଲାଯାଇବା ଥିଲା, ଯାହା “ପ୍ରଭାତୀୟ ତାରା” ସହ ଆରମ୍ଭ ହୋଇଥିଲା, ଯାହା ଥ୍ୟାତିରା ସଭାର ଇତିହାସରେ ଦିଆଯିବ ବୋଲି ପ୍ରତିଜ୍ଞା କରାଯାଇଥିଲା। ବାଇବେଲ ବିରୁଦ୍ଧରେ ପ୍ରତ୍ୟକ୍ଷ ଆକ୍ରମଣ ଏହାର ଅନେକ ଶତାବ୍ଦୀ ପୂର୍ବରୁ ଆରମ୍ଭ ହୋଇଥିଲା ଏବଂ The Great Controversy ଗ୍ରନ୍ଥରେ, ବିଶେଷକରି ୱାଲ୍ଡେନ୍ସିୟମାନଙ୍କର ଇତିହାସ ମାଧ୍ୟମରେ, ସ୍ପଷ୍ଟ ଭାବରେ ପ୍ରଦର୍ଶିତ ହୋଇଛି। 1930 ମସିହାରେ, ବେଞ୍ଜାମିନ୍ ୱିଲ୍କର୍ସନ୍ Our Authorized Bible Vindicated ନାମକ ପୁସ୍ତକ ପ୍ରକାଶ କଲେ। ସେହି ପୁସ୍ତକ ପବିତ୍ର ମୂଳ ପାଠ୍ୟଗୁଡ଼ିକ ବିରୁଦ୍ଧରେ ହୋଇଥିବା ସଂଘର୍ଷକୁ ଲିପିବଦ୍ଧ କରେ—ଯେପରି ପାଠ୍ୟଗୁଡ଼ିକ ଅବଶେଷରେ King James Bible ର ଅନୁବାଦ ପାଇଁ ବ୍ୟବହୃତ ହୋଇଥିଲା—ଏବଂ ସେହି ବିଭିନ୍ନ ଶୈତାନୀୟ କୃତ୍ରିମ ପାଠ୍ୟଗୁଡ଼ିକୁ ମଧ୍ୟ, ଯେଗୁଡ଼ିକୁ କାଥୋଲିକମାନେ, ପତିତ ପ୍ରୋଟେଷ୍ଟାଣ୍ଟବାଦ ଏବଂ ଲାଓଡିସୀୟ ଆଡଭେଣ୍ଟିଷ୍ଟମାନେ ପ୍ରଚାର କରିଆସିଛନ୍ତି ଏବଂ ଏପର୍ଯ୍ୟନ୍ତ କରୁଛନ୍ତି। ଏହି ସଂଘର୍ଷ ୱାଲ୍ଡେନ୍ସିୟମାନଙ୍କ ଇତିହାସରୁ ବହୁତ ପୂର୍ବରୁ ଆରମ୍ଭ ହୋଇଥିଲା, କିନ୍ତୁ ସେମାନେ ସେହି ଲୋକମାନଙ୍କର ଚିହ୍ନ ଓ ପ୍ରତୀକ, ଯେମାନେ ଶେଷରେ 1611 ମସିହାର King James Bible ରେ ଅନୁବାଦ ହୋଇଥିବା ଠିକ୍ ପାଣ୍ଡୁଲିପିଗୁଡ଼ିକର ଗୁରୁତ୍ୱ ସନ୍ଦର୍ଭରେ ସାକ୍ଷ୍ୟ ଦେବା ପାଇଁ ନିଜ ପ୍ରାଣ ଦେଇଥିଲେ।

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

A produção da Bíblia King James em 1611 passou por um processo de tradução muito específico. O processo de tradução e publicação da Bíblia foi realizado por meio de sete etapas de produção. Também levou sete anos para ser concluído, e sete anos bíblicos correspondem a dois mil quinhentos e vinte dias. Esse é, naturalmente, o mesmo número de dias proféticos em que Jesus confirmou a aliança com muitos, em cumprimento de Daniel nove. No centro dessa semana sagrada, Cristo foi crucificado; e, evidentemente, Cristo crucificado é o centro da Bíblia. Essas sete etapas para produzir a pura Palavra de Deus foram as seguintes.

  • First: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

    Premye: Tradiksyon inisyal pa endividi yo: Anviwon 50 tradiktè te divize an sis komite, chak te responsab pou diferan seksyon nan Bib la. Endividi sa yo te travay sou tradui soti nan lang orijinal yo (ebre, arameyen, ak grèk) pou mete yo an anglè.

  • Second: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

    ទីពីរ៖ ការពិនិត្យឡើងវិញដោយគណៈកម្មការ៖ បន្ទាប់ពីគណៈកម្មការនីមួយៗបានបញ្ចប់ការបកប្រែនៃផ្នែកមួយ កិច្ចការនោះត្រូវបានពិនិត្យឡើងវិញដោយសមាជិកគណៈកម្មការទាំងនោះផ្ទាល់។ ការនេះបានអនុញ្ញាតឲ្យមានការផ្តល់យោបល់រួម និងការកែតម្រូវកំហុស។

  • Third: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

    Troisième étape : Révision par le Comité général : Les traductions des différents comités furent ensuite soumises à un groupe plus large d’érudits, désigné sous le nom de Comité général. Ce comité était composé de représentants de chacun des six comités de traduction. Ils examinèrent l’ensemble de l’ouvrage, en comparant et en harmonisant les différentes traductions des comités.

  • Forth: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

    Quatrièmement : Révision et correction supplémentaires : la version révisée du Comité général fut renvoyée aux comités individuels pour un examen plus approfondi et un perfectionnement supplémentaire. Ce processus itératif contribua à garantir que la traduction fût cohérente et exacte.

  • Fifth: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

    Tanu biakɔso: Nhwehwɛmu a etwa to ne pene so: Bere a komiti ahorow no wiee wɔn nsiesiei no, wɔde ɔkyerɛw a etwa to no kɔmaa Komiti Panyin no ma wɔn nhwehwɛmu a etwa to ne pene so.

  • Sixth: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

    ទីប្រាំមួយ៖ ការអនុម័តដោយព្រះមហាក្សត្រ និងការបោះពុម្ពផ្សាយ៖ បន្ទាប់មក ការបកប្រែដែលបានអនុម័ត ត្រូវបានថ្វាយជូនព្រះបាទជេមស៍ទី១ ដើម្បីសុំការអនុម័តពីព្រះអង្គ។

  • Seventh: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

    Le septième point : Après avoir accordé son approbation royale, la traduction fut publiée en 1611 sous le nom de King James Version (Authorized Version) de la Bible.

The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

Господните думи са чисти думи, като сребро, пречистено в земна пещ, очистено седем пъти. Ти ще ги опазиш, Господи, ще ги съхраниш от това поколение довека. Псалми 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

I ke Satan laban long Tok Bilong God, na laban long ol mak bilong rot em ol i soim long ol kain kain mesenja bilong dispela histori i go kamap isi isi wantaim stretpela metodoloji em i mas yusim long stretim gut Hap Tok Bilong Em—King James Bible bilong 1611 em i wanpela mak bilong rot em i stap klia long Psalm twelve. I no gat wanpela bilong ol kain kain giaman Baibel em ol i bin wokim long ol bagarap Katolik manuskrip i inapim ol mak bilong Psalm twelve. Dispela proses bilong mekim klin i bin go long sevenpela step, na dispela taim bilong tupela tausen faiv handret na twenti de i makim olsem King James Bible em i “ol tok i klin tru” bilong God. God i tok promis long lukautim King James Bible olsem klinpela Tok Bilong Em inap oltaim, na olsem na Em i tok promis tu long strongim metodoloji bilong “historicism” em ol Protestant Reformer, wantaim William Miller, i bin yusim.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

Mu karne ya goma sha huɗu, an yi amfani da John Wycliffe, wanda aka bayyana a matsayin “tauraron safiya na Gyaran Addini” a cikin littafin The Great Controversy, ta wurin Allah domin ya fassara Littafi Mai Tsarki zuwa cikin harshen da ko talaka ma zai iya fahimta. Shi ne manzon da ke nuna alamar farkon Gyaran Addinin Furotesta.

“The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

“Ọ̀nà ìgbòkègbodò ńlá tí Wycliffe bẹ̀rẹ̀, èyí tí yóò tú ẹ̀rí-ọkàn àti ọgbọ́n-inú sílẹ̀, tí yóò sì dá àwọn orílẹ̀-èdè tí a ti fi ìgbà pípẹ́ dè mọ́ kẹ̀kẹ́ ìṣẹ́gun ti Rome sílẹ̀, ní ìpilẹ̀ rẹ̀ nínú Bíbélì. Níhìn-ín ni orísun odò ìbùkún náà wà, èyí tí, gẹ́gẹ́ bí omi ìyè, ti ń ṣàn kọjá àwọn ọ̀rúndún láti ọrundún kẹrìnlá wá. Wycliffe gba Ìwé Mímọ́ pẹ̀lú ìgbàgbọ́ pípé gẹ́gẹ́ bí ìfihàn amísí ti ìfẹ́ Ọlọ́run, gẹ́gẹ́ bí òfin tó pé fún ìgbàgbọ́ àti ìwà. A ti kọ́ ọ́ láti ka Ìjọ Rome sí àṣẹ àtọ̀runwá tí kò lè ṣìṣe, àti láti fi ọ̀wọ̀ àìbéèrè gba àwọn ẹ̀kọ́ àti àṣà tí a ti fi múlẹ̀ fún ẹgbẹ̀rún ọdún; ṣùgbọ́n ó yà kúrò nínú gbogbo wọ̀nyí láti fetí sí ọ̀rọ̀ mímọ́ Ọlọ́run. Èyí ni àṣẹ tí ó rọ àwọn ènìyàn pé kí wọ́n jẹ́wọ́. Dípò kí ìjọ máa sọ̀rọ̀ nípasẹ̀ póòpù, ó kéde pé àṣẹ otitọ kan ṣoṣo ni ohùn Ọlọ́run tí ń sọ̀rọ̀ nípasẹ̀ ọ̀rọ̀ Rẹ̀. Ó sì kọ́ni pé kì í ṣe pé Bíbélì nìkan ni ìfihàn pípé ti ìfẹ́ Ọlọ́run, ṣùgbọ́n pé Ẹ̀mí Mímọ́ nikan ni olùtumọ̀ rẹ̀, àti pé olúkúlùkù ènìyàn gbọ́dọ̀, nípasẹ̀ ìkẹ́kọ̀ọ́ àwọn ẹ̀kọ́ rẹ̀, kọ́ ojúṣe rẹ̀ fúnra rẹ̀. Báyìí ni ó ṣe yí ọkàn àwọn ènìyàn padà kúrò lọ́dọ̀ póòpù àti Ìjọ Rome sí ọ̀rọ̀ Ọlọ́run.”

“Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

«Уиклиф был одним из величайших реформаторов. По широте ума, по ясности мысли, по твердости в отстаивании истины и по смелости в ее защите немногие из пришедших после него могли сравниться с ним. Чистота жизни, неутомимое усердие в учении и труде, неподкупная честность, а также христоподобная любовь и верность в его служении отличали первого из реформаторов. И это — несмотря на умственную тьму и нравственное растление той эпохи, из которой он вышел.»

“The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

«Սա Ուիքլիֆի բնավորությունը վկայություն է Սուրբ Գրքերի կրթող, կերպափոխող զորության մասին։ Աստվածաշունչն էր, որ նրան դարձրեց այն, ինչ նա էր։ Հայտնության մեծ ճշմարտությունները ըմբռնելու ջանքը թարմություն և զորություն է հաղորդում բոլոր ունակություններին։ Այն ընդարձակում է միտքը, սրում ընկալումները և հասունացնում դատողությունը։ Աստվածաշնչի ուսումնասիրությունը կազնվացնի յուրաքանչյուր միտք, զգացում և ձգտում այնպես, ինչպես ոչ մի այլ ուսումնասիրություն չի կարող։ Այն տալիս է նպատակի հաստատություն, համբերություն, արիություն և տոկունություն, զտում է բնավորությունը և սրբացնում հոգին։ Սուրբ Գրքերի անկեղծ ու երկյուղած ուսումնասիրությունը, որը սովորողի միտքը անմիջական շփման մեջ է բերում անսահման մտքի հետ, աշխարհին կտար ավելի զորեղ և գործուն մտավոր կարողություններով, ինչպես նաև ավելի ազնիվ սկզբունքներով մարդկանց, քան երբևէ տվել է մարդկային փիլիսոփայության ընձեռած ամենահմուտ կրթությունը։ «Քո խոսքերի բացվելը,— ասում է սաղմոսերգուն,— լույս է տալիս, իմաստություն է պարգևում»։ Սաղմոս 119:130»։ The Great Controversy, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

Mora ya bohlatse mabapi le John Wycliffe ho The Great Controversy, Khaitseli White o fana ka lethathamo la bahlophisi ba tšepahalang (matšoao a tsela), leo qetellong le fihlang ho mohlophisi John Knox. O supa potso ea bohlokoa e ileng ea botsoa John Knox ke Maria, Mofumahali oa Scotland.

“John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

«Johannes Knox avait délaissé les traditions et les mysticismes de l’Église pour se nourrir des vérités de la Parole de Dieu, et l’enseignement de Wishart avait affermi sa résolution d’abandonner la communion de Rome et de se joindre aux réformateurs persécutés....»

“When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

“যখন তাঁকে স্কটল্যান্ডের রাণীর সম্মুখে উপস্থিত করা হল, যাঁর উপস্থিতিতে প্রোটেস্ট্যান্টদের বহু নেতার উৎসাহ ম্লান হয়ে গিয়েছিল, তখন জন নক্স সত্যের পক্ষে অটল সাক্ষ্য বহন করেছিলেন। তাঁকে স্নেহপ্রদর্শনে জয় করা যায়নি; ভয়প্রদর্শনেও তিনি ভীত হননি। রাণী তাঁর বিরুদ্ধে বিধর্মিতার অভিযোগ আনলেন। তিনি ঘোষণা করলেন যে, নক্স জনগণকে রাষ্ট্র কর্তৃক নিষিদ্ধ এক ধর্ম গ্রহণ করতে শিক্ষা দিয়েছেন, এবং এভাবে প্রজাদের তাদের রাজপুরুষদের আজ্ঞা মানতে নির্দেশদানকারী ঈশ্বরের আদেশ লঙ্ঘন করেছেন। নক্স দৃঢ়ভাবে উত্তর দিলেন:—‘যেহেতু সত্য ধর্ম তার উৎপত্তি বা কর্তৃত্ব কোনোটিই রাজপুরুষদের নিকট থেকে গ্রহণ করে না, বরং একমাত্র অনন্ত ঈশ্বরের নিকট থেকে গ্রহণ করে, সেহেতু প্রজারাও তাদের রাজপুরুষদের রুচি অনুসারে নিজেদের ধর্ম গঠন করতে বাধ্য নয়। কারণ প্রায়ই দেখা যায় যে, সকলের মধ্যে রাজপুরুষেরাই ঈশ্বরের সত্য ধর্ম সম্বন্ধে সর্বাধিক অজ্ঞ। যদি আব্রাহামের সমগ্র বংশ ফারাওয়ের ধর্মের অনুসারী হতো, যার প্রজা তারা দীর্ঘকাল ছিল, তবে আমি আপনাকে জিজ্ঞাসা করি, মহারাণী, জগতে তখন কী ধর্ম অবশিষ্ট থাকত? আর যদি প্রেরিতদের যুগে সকলে রোমীয় সম্রাটদের ধর্মের অনুসারী হতো, তবে আমি আপনাকে জিজ্ঞাসা করি, মহারাণী, আজ পৃথিবীতে কোন ধর্ম থাকত? … অতএব, মহারাণী, আপনি উপলব্ধি করতে পারেন যে, প্রজারা তাদের রাজপুরুষদের ধর্ম মানতে বাধ্য নয়, যদিও তাদের প্রতি শ্রদ্ধা প্রদর্শনের আদেশ তাদের দেওয়া হয়েছে।’”

“Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

“Mary kwuru, ‘Ị na-akọwa Akwụkwọ Nsọ n’otu ụzọ, ha [ndị nkụzi Romish] na-akọwakwa ya n’ụzọ ọzọ; onye ka m ga-ekwere, ònye ga-abụkwa onyeikpe?’”

“‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

“‘तुम्हें परमेश्वर पर विश्वास करना चाहिए, जो अपने वचन में स्पष्ट रीति से बोलता है,’ सुधारक ने उत्तर दिया; ‘और वचन तुम्हें जितना सिखाता है, उससे आगे न तुम एक की मानो, न दूसरे की। परमेश्वर का वचन अपने आप में स्पष्ट है, और यदि किसी एक स्थान पर कुछ अस्पष्टता हो, तो पवित्र आत्मा, जो कभी अपने ही विरोध में नहीं होता, उसी बात को अन्य स्थानों में अधिक स्पष्ट रूप से समझाता है, ताकि उन लोगों को छोड़कर जो हठपूर्वक अज्ञानी बने रहते हैं, कोई सन्देह शेष न रहे।’ ये वे सत्य थे जिन्हें उस निडर सुधारक ने अपने प्राणों के संकट पर राजसत्ता के कानों में कहा। इसी अडिग साहस के साथ वह अपने उद्देश्य पर स्थिर रहा, प्रभु के युद्धों के लिए प्रार्थना करता और लड़ता रहा, जब तक कि स्कॉटलैण्ड पोपवाद से मुक्त न हो गया।” The Great Controversy, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

L’interaction entre le réformateur et la reine met en lumière le troisième fil de l’histoire de la Réforme, lequel identifie l’effort de Satan pour contrefaire la Bible, les réformateurs et la méthodologie de l’étude biblique. La réponse de John à la reine fut que la méthodologie correcte est « l’historicisme », lequel repose sur le principe selon lequel une ligne d’histoire prophétique est expliquée par le Saint-Esprit au moyen d’une autre ligne d’histoire prophétique.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

La lumière s’était ouverte dans les ténèbres. Wycliffe et les premiers réformateurs, tout au long de l’histoire millérite, employèrent une méthode d’étude biblique désignée sous le nom d’« historicisme ». L’histoire de cette méthode biblique d’étude des Écritures est souvent négligée, mais il est essentiel de la reconnaître si l’on veut véritablement discerner la portée des règles d’interprétation prophétique adoptées par Miller et, par la suite, par Future for America.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Il n’y a que deux Églises que Sister White désigne comme le peuple de Dieu portant un nom distinctif : l’ancien Israël et l’Église adventiste du septième jour.

“The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

«Les raisons pour lesquelles nous sommes appelés peuple de Dieu doivent être répétées et répétées. Deutéronome 4:1–13» Manuscript Releases, volume 8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

“Mitumeen waldaa,” waldaan bara dukkana paaphaasummaa keessatti lafa ona keessatti jirtu, yeroo kam iyyuu “saba waamamaa Waaqayyoo” jedhamee hin waamamin; jechuunis jechi kun (maqaan waamamuu jechuudha) waldaa itti gaafatamummaa seera Waaqayyoo kuusaa fi eegduu taʼuuf itti kennamte agarsiisa; akkasumas, Adventizimii wajjinis isaan dhugaa raajii Waaqayyoo kuusaa fi eegduu taʼuuf turan.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

“Lefu o biditse kereke ya Hae mo motlheng ono, fela jaaka A ne a bitsa Iseraele wa bogologolo, gore e eme e le lesedi mo lefatsheng. Ka seripa se se maatla sa boammaaruri, e leng melaetsa ya moengele wa ntlha, wa bobedi, le wa boraro, O ba kgaogantse mo dikerekeng le mo lefatsheng gore a ba tlise mo katamelong e e boitshepo le Ene. O ba dirile balebedi ba molao wa Hae mme a ba neela boammaaruri jo bogolo jwa boperofeti jwa nako eno. Jaaka mafoko a a boitshepo a ne a neetswe Iseraele wa bogologolo, le tsone ke taolo e e boitshepo e e tshwanetseng go itsisiwe lefatshe. Baengele ba bararo ba Tshenolo 14 ba emela batho ba ba amogelang lesedi la melaetsa ya Modimo mme ba tswelela pele e le baemedi ba Hae go utlwatsa tlhagiso mo boleeleng le bophareng jotlhe jwa lefatshe.” Testimonies, bolumu 5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

William Miller ff ginan nagrepresentar han pinili nga mensahero ha pag-abri han mga matagnaon nga kamatuoran han Dios, ngan han adto nga mga kamatuoran naggiya hin usa nga katawohan ngadto ha abrido nga purtahan han Labing Balaan nga Dapit hadto 1844, an Dios dayon nag-abri han balaod han Dios. Hi Wycliffe usa nga timaan ha dalan ha pag-abri han Biblia ngan ha pagpatubo han tinikangan han Protestante nga Repormasyon, kondi usa liwat hiya nga timaan ha dalan han buhat han Dios ha pagpatindog han “dagku nga mga kamatuoran han tagna.” Hi John Wycliffe amo an bitoon han kaagahon nga gin-ilhan ha kasaysayan han usa ka yukot duha ka gatos ngan kan-uman ka tuig nga pagmando han pagka-papa. An iya buruhaton nagtitikang han ikanapulo kag upat nga siglo, katapos, han ikanapulo kag pito nga siglo, usa pa nga timaan ha dalan hini nga matagnaon nga linya amo an paghimo han King James Bible han 1611. Hito nga linya inabot kita ha kataposan ngadto ha timaan ha dalan han mga lagda ni Miller ha matagnaon nga paghubad. Hi Miller usa nga timaan ha dalan hito nga linya han kamatuoran, ngan sugad man an iya mga lagda. An iya mga lagda nagpapamatuod han usa nga timaan ha dalan ha kataposan han Adventismo nga ginrerepresentaran han pagpublikar han Prophetic Keys.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Агар биз Миллернинг қоидалари Муқаддас Китобнинг асл ва тўғри матнларини сақлаб қолишга оид ишни, шунингдек Муқаддас Китобнинг ҳақиқий тушунчасини очиб бериш ишини ифодаловчи пайғамбарлик тарихининг бир чизиғидаги белги эканини, ва бу эса ислоҳотчиларнинг «тарихийчилик» деб аталадиган муқаддас тадқиқот услубини англаш ва қўллашга етакланганини тушунмасак, у ҳолда Адвентизмнинг охирида учинчи фариштанинг нурини тақдим этиш ва сақлаб қолиш ишига боғлиқ пайғамбарлик ҳақиқатларини таниб олиш учун зарур бўлган маълумотдан маҳрум бўламиз. Шу сабабли, ўша тарих чизиғини қисқача кўриб чиқиш муҳимдир.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

Ҳар бир “Протестант” сўзининг ягона ҳақиқий таърифи — Римга қарши норозилик билдирмоқдир. Агар жамоат Римга қарши норозилик билдиришдан тўхтаса, у энди Протестант бўлмайди ва биринчи фариштанинг хабарини рад этган протестантлар каби Римнинг қизи бўлиб қолади. Католик черковидан чиққан протестантларнинг “шиори”га айланган асосий тушунча “Муқаддас Китоб ва фақат Муқаддас Китоб” эди. Бироқ тарих шуни тасдиқлайдики, Муқаддас Китобни тўғри тақсим қилиш лозим эди.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

Fais tous tes efforts pour te présenter devant Dieu comme un homme éprouvé, un ouvrier qui n’a point à rougir, dispensant droitement la parole de la vérité. Mais évite les discours profanes et vains; car ceux qui les tiennent avanceront toujours plus dans l’impiété. 2 Timothée 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Metòd etid biblik ke Pwotestan yo te mennen sèvi avè l nan efò yo pou byen separe pawòl verite a se “istorisis.” Metòd sa a te yon sib presi e grav pou Satan atake, e li te atake l vre.

“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

« Nous devrions savoir par nous-mêmes ce qui constitue le christianisme, ce qu’est la vérité, quelle est la foi que nous avons reçue, quelles sont les règles de la Bible — les règles qui nous ont été données par la plus haute autorité. » The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

L’affaiblissement de la méthodologie biblique employée par les Réformateurs jusqu’à William Miller inclus est expressément identifié comme ayant commencé au XVe siècle avec un érudit jésuite nommé Francisco Ribera (1537–1591), à qui l’on attribue la popularisation de l’interprétation futuriste. Il rédigea un commentaire sur le livre de l’Apocalypse dans lequel il proposait une interprétation futuriste des prophéties, les éloignant de leur contexte historique. Ribera inventa cette méthodologie dans le but de résister à la vérité que la méthodologie de l’historicisme produisait toujours. Cette vérité était que le pape de Rome est l’antichrist de la prophétie biblique.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

Aux dix-septième et dix-huitième siècles, il est possible d’établir par des documents que le protestantisme savait que la fausse méthodologie de Ribera était satanique et dépourvue de solidité. Les protestants de cette époque ont écrit des livres et des traités pour s’opposer aux « discours profanes et vains » de ce savant jésuite. Mais en 1909 fut publiée le cheval de Troie, la Scofield Reference Bible, et les références insérées dans les notes de bas de page de cette Bible étaient fondées sur les enseignements de Ribera et d’un autre jésuite nommé Manuel Lacunza (1731–1801). Lacunza écrivit sous le nom de plume de Juan Josafat Ben-Ezra et publia un livre intitulé The Coming of the Messiah in Glory and Majesty. À l’exemple de Ribera avant lui, ce livre constituait une attaque directe contre l’accomplissement des prophéties du livre de l’Apocalypse.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Satan savait que le message qu’il devait obscurcir par la confusion était le message d’avertissement final provenant du livre de l’Apocalypse. En incorporant les discours profanes et vains des deux prêtres jésuites dans les annotations de la Bible de référence Scofield, Satan put amener les protestants apostats à accepter les méthodologies jésuites, les aveuglant ainsi à la vérité. Satan y parvint en introduisant plusieurs modèles prophétiques catholiques qui ôtaient la possibilité d’identifier clairement qui est l’antichrist de la prophétie biblique. Ce ne fut pas une tromperie difficile pour Satan, car les protestants étaient déjà retournés à l’Église romaine par leur rejet du message de Miller en 1843.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

Pluraj libroj kaj artikoloj estis publikigitaj tra la jaroj, kiuj dokumentas la atakon de Satano kontraŭ la Biblio, kiu komenciĝis en la unuaj jarcentoj post la krucumo de Kristo. Tiu atako atingis tian gradon, ke falsitaj manuskriptoj estis enkondukitaj por produkti falsitajn Bibliojn. Satano atakis ankaŭ la reformantojn, kiuj estis starigitaj por subteni la vorton de Dio dum sia vivo kaj eĉ post la morto de tiuj Reformantoj.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Fikiria tu jinsi wanahistoria na wanatheolojia wa kisasa wa Waadventista Wasabato wanavyoishughulikia mada ya William Miller. Ni kana kwamba walifukua mifupa yake na kuitupa katika Mto Mississippi.

“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

« William Miller troublait le royaume de Satan, et l’ennemi acharné cherchait non seulement à neutraliser l’effet du message, mais encore à détruire le messager lui-même. Lorsque le père Miller appliquait d’une manière pratique la vérité des Écritures aux cœurs de ses auditeurs, la fureur de ceux qui se disaient chrétiens s’enflammait contre lui, tout comme la colère des Juifs s’était excitée contre le Christ et ses apôtres. Des membres d’Église soulevèrent les classes les plus viles, et, à plusieurs reprises, des ennemis complotèrent de lui ôter la vie à sa sortie du lieu de réunion. Mais de saints anges se trouvaient dans la foule, et l’un d’eux, sous la forme d’un homme, prit le bras de ce serviteur du Seigneur et le conduisit sain et sauf hors de la foule en colère. Son œuvre n’était pas encore achevée, et Satan ainsi que ses émissaires furent déçus dans leur dessein. » Spirit of Prophecy, volume 4, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Examinez comment ces deux mêmes catégories de l’adventisme (les théologiens et les historiens) ont minimisé et dissimulé la validité des règles de Miller, que Sœur White nous indique comme devant être employées par tous ceux qui proclament réellement les messages des trois anges.

“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

« Ceux qui sont engagés dans la proclamation du message du troisième ange sondent les Écritures selon le même principe que celui qu’adopta le Père Miller. Dans le petit ouvrage intitulé Views of the Prophecies and Prophetic Chronology, le Père Miller énonce les règles suivantes, simples, intelligentes et importantes, pour l’étude et l’interprétation de la Bible : — »

“[Rules one through five quoted.]

«[Naɗɗaaji go'o haa jowi ɗii eƴƴitaaɗi.]»

“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

« Ce qui précède n’est qu’une partie de ces règles; et, dans notre étude de la Bible, nous ferons tous bien de prendre garde aux principes exposés. » Review and Herald, 25 novembre 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Sans examiner les trois fils de la ligne de l’histoire prophétique associés au développement et à l’établissement de la Parole de Dieu, il est impossible de discerner la portée d’un témoignage majeur destiné à soutenir William Miller comme le messager qui fut préfiguré par Élie dans sa présentation du message, et comme Moïse dans la promesse du relèvement de Miller lors de la résurrection des justes, et comme Élisée dans sa disposition à quitter sa ferme et à se mettre au service du message d’Élie. Sœur White identifie ces trois héros bibliques comme préfigurant William Miller, lequel est aujourd’hui traité par les théologiens et historiens adventistes modernes comme s’il n’avait été qu’un simple « pauvre garçon de ferme » du dix-huitième siècle.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

William Tyndale était l’un des nombreux réformateurs suscités dans cette ligne de l’histoire prophétique. Si je puis m’exprimer ainsi, sa « déclaration de mission » face aux ambassadeurs du pape avec lesquels il était en relation était : « Je ferai en sorte que le garçon qui conduit la charrue connaisse davantage les Écritures que vous. » William Miller était le garçon de ferme qui conduisait la charrue et qui accomplit la prophétie de Tyndale.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

Nkọwa mmalite a ebelatala nke ukwuu n’ihe metụtara akụkọ ihe mere eme niile e pụrụ iweta iji kwado ihe anyị egosila ruo ugbu a. Ugbu a, anyị ga-atụle ụfọdụ akara nke Alfa na Omega iji duru anyị azụ n’ịtụle Miller dịka ihe ịrịba ama n’ụzọ na onye-ozi.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Le livre de Daniel est le commencement d’un livre composé de deux livres. La fin de ce livre est le livre de l’Apocalypse. Bien qu’ils soient deux livres distincts, ensemble ils représentent un seul livre.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

سالن‌ها پیش، من درگیر تعاملی علنی با یک الهی‌دان نام‌آشنای ادونتیست روز هفتم شدم که در مؤسسهٔ پژوهش کتاب‌مقدسیِ کنفرانس عمومیِ کلیسای ادونتیست روز هفتم خدمت می‌کرد. آن الهی‌دان در پی آن بود که برداشت مرا از شش آیهٔ آخر دانیال یازده، و نیز فهم مرا از «روزانه» در کتاب دانیال، اصلاح کند. در این تعامل، که در طی مدتی ادامه یافت، زیرا از نگارش مقاله‌ای از سوی او تشکیل می‌شد که من به آن پاسخ دادم، سپس او در جواب آن نوشت، و آنگاه البته من نیز دیدگاه‌های خود را بازگرداندم، و این روند همچنان ادامه یافت. او در خلال این تعامل به من اطلاع داد که در کمیته‌ای که در کنفرانس عمومی در آن خدمت می‌کرد، او را کارشناس کتاب دانیال می‌دانستند، و یکی از همکارانش را نیز کارشناس مقیمِ کتاب مکاشفه به شمار می‌آوردند. در تعاملات ما او نمی‌خواست به نکات مربوط به کتاب مکاشفه بپردازد، بلکه ترجیح می‌داد آنها را به همکار خود ارجاع دهد. او می‌خواست بحث را تنها در کتاب دانیال محدود نگه دارد.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

Syster White är tydlig med att Daniel och Uppenbarelseboken är en bok. På den nivån representerar de Bibeln, som är en bok sammansatt av två böcker, den gamla och den nya. Syster White kommenterar också den judiska församlingen, som endast betraktar den gamla boken som den ena boken, och hon kommenterar även dem som åsidosätter den gamla boken, eftersom de endast förstår eller endast är villiga att förstå den nya boken. Hennes inspirerade vittnesbörd är att om du endast godtar det nya, då förkastar du det gamla, och vice versa. Att teologen gör anspråk på att vara expert på Daniel, men inte på Uppenbarelseboken, är att upprepa det judiska begreppet att endast godta Gamla testamentet, och vi vet vart den trånga uppfattningen ledde judarna. Att inta endera sidan i denna fråga; att godta det gamla och inte det nya, eller att godta det nya men inte det gamla, är att förkasta hela vittnesbördet.

“The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

“Umhlengi wabuza kubafundi bakhe ukuthi ngabe baziqonda yini lezi zinto. Baphendula bathi, ‘Yebo, Nkosi. Wayesethi kubo, Ngakho-ke wonke umbhali ofundiselwe umbuso waseZulwini unjengomuntu ongumninindlu, okhipha engcebweni yakhe izinto ezintsha nezindala.’ Kulo mfanekiso, uJesu wabeka phambi kwabafundi bakhe umthwalo walabo umsebenzi wabo okuwukunika izwe ukukhanya abakwamukele kuye. ITesitamente Elidala yilo lonke iBhalo elalikhona ngaleso sikhathi; kodwa alizange lilotshelwe abantu basendulo kuphela; lalenzelwe zonke izikhathi nabantu bonke. UJesu wayefuna ukuba abafundisi bemfundiso yakhe bayiphenye ngenkuthalo iTestamente Elidala befuna lokho kukhanya okuqinisekisa ubuwena bakhe njengoMesiya owabikezelwa esiprofethweni, nokwembula isimo senjongo yakhe emhlabeni. ITestamente Elidala neLisha akunakwehlukaniswa, ngokuba kokubili kuyizimfundiso zikaKristu. Imfundiso yamaJuda, amukela iTestamente Elidala kuphela, ayisi ekusindisweni, njengoba enqaba uMsindisi okwakuthi ukuphila nenkonzo yakhe kube ukugcwaliseka komthetho neziprofetho. Futhi imfundiso yalabo abalilahla iTestamente Elidala ayisi ekusindisweni, ngoba yenqaba lokho okuwubufakazi obuqondile ngoKristu. Abangabazayo baqala ngokweyisa iTestamente Elidala, futhi kudingeka esinye isinyathelo kuphela ukuphika ubuqiniso beLisha, ngaleyo ndlela kokubili kuyaliwa.”

“The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

“Farisawan suna da ɗan tasiri kaɗan a kan duniyar Kirista wajen nuna musu muhimmancin dokoki, har da doka mai ɗaurewa ta Asabbaci, domin sa’ad da suke fito da tsofaffin taskokin gaskiya, suna watsar da sababbin a cikin koyarwar Yesu ta kansa. A gefe guda kuma, dalili mafi ƙarfi da ya sa Kiristoci suka kasa yin tasiri a kan Farisawan su karɓi koyarwar Almasihu a matsayin harshen hikimar Allahntaka, shi ne cewa, sa’ad da suke fito da taskokin kalmarsa, suna reni da arzikin Tsohon Alkawari, waɗanda su ne koyarwar farko-farko ta Sonan Allah ta bakin Musa. Suna ƙin dokar da aka shelanta daga Sinai, da Asabbacin doka ta huɗu, wanda aka kafa a gonar Adnin. Amma mai wa’azin bishara, wanda yake bin koyarwar Almasihu, zai sami cikakkiyar sanin Tsohon Alkawari da Sabon Alkawari gaba ɗaya, domin ya gabatar da su ga mutane cikin haskensu na gaskiya a matsayin abu guda marar rabuwa—ɗayan yana dogara ga ɗayan kuma yana haskaka ɗayan. Ta haka ne, kamar yadda Yesu ya koyar da almajiransa, za su fito da ‘sabbi da tsofaffi’ daga taskarsu.” Spirit of Prophecy, volume 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Le conseil précédent a une autre application pour les Adventistes laodicéens. Professer croire à la Bible dans son intégralité, à la fois l’Ancien et le Nouveau Testament, tout en rejetant l’Esprit de Prophétie, constitue le même fossé que d’accepter un seul témoignage. Deux témoins sont requis pour établir la vérité; il est donc impossible d’établir la vérité avec un seul témoin, et si quelqu’un tente de le faire, il rejette les deux témoins; il fonde sa foi sur ce qu’on appelle des « demi-vérités ».

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Nowa mɛsan bebusɛm bi a na ɛwɔ nsɛm a edi kan a efi July, 2023 reba no mu no bio. Asɛmmisa no ne sɛ, “Hann foforo bɛn na afi Adventism mu aba fi 1863?” Mmuae no yɛ mmerɛw kɛkɛ sɛ, “Biara nni hɔ.”

“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

« Liv Daniel ak l’Apocalypse i fer enn sel. Enn li enn profesi, lot-la enn revelasion; enn enn liv sele, lot-la enn liv ouver. Zan ti tann bann mister ki bann tonner ti proklame, me ti komann li pou pa ekrir zot. » Seventh-day Adventist Bible Commentary, volume 7, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

The Alpha and Omega nao ka ba supwɛɛ sɛ Daniel ne nea edi kan na Adiyisɛm ne nea etwa to. Daniel gyina hɔ ma Adventism mfiase, na Adiyisɛm gyina hɔ ma Adventism awiei.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

«L’Apocalypse est un livre scellé, mais c’est aussi un livre ouvert. Il relate des événements merveilleux qui doivent se produire dans les derniers jours de l’histoire de cette terre. Les enseignements de ce livre sont précis, non mystiques et inintelligibles. On y retrouve la même ligne prophétique que dans Daniel. Certaines prophéties, Dieu les a répétées, montrant ainsi qu’il faut leur accorder de l’importance. Le Seigneur ne répète pas des choses qui sont sans grande conséquence.» Manuscript Releases, vol. 9, p. 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

V počátcích adventismu, právě ve verších, které jsou ústředním pilířem adventismu, ve verších, jež byly odpečetěny roku 1798, se Ježíš představil jako „Palmoni“, Podivuhodný Počtář. Na konci adventismu se Ježíš představuje jako „Alfa i Omega“, podivuhodný jazykovědec — Slovo Boží. Z tohoto důvodu byl počátek adventismu i poselství prvního anděla „zavěšen na čase“. Na konci adventismu bude poselství třetího anděla zavěšeno na Jeho Slově.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Mwanzo na mwisho wa Uadventista hutokea katika kipindi cha historia ya ufalme wa sita wa unabii wa Biblia; kwa hiyo hutokea katika mwanzo na mwisho wa Marekani. Historia ya kinabii ya Marekani ni historia ya pembe mbili za Urepublikanismo na Uprotestanti. Katika hitimisho la historia hiyo, pembe hizo mbili zitakuwa zimebadilika kutoka mwana-kondoo na kuwa joka. Urepublikanismo utageuka kuwa demokrasia, na Uprotestanti utageuka kuwa Uprotestanti ulioasi. Wakati kikombe cha muda wa rehema kwa Marekani kinapoanza kufikia mwisho wake, kama inavyotokea sasa hivi, pembe mbili za Urepublikanismo ulioasi na Uprotestanti ulioasi zitatengeneza sanamu ya mnyama, hivyo zikiunganisha kanisa na serikali kuwa pembe moja inayosema kama joka. Lakini Mungu hataachwa bila shahidi, kwa maana katika mchakato wa kuifikisha Marekani kwenye hitimisho lake, atainua pembe ya kweli ya Uprotestanti ili ipinge sanamu ya mnyama nchini Marekani, na baadaye sanamu ya mnyama inayoukabili ulimwengu wote. Kuinuliwa kwa pembe ya Kiprotestanti mwishoni mwa Marekani kutatimizwa ndani ya muundo uleule wa kihistoria ambao ndani yake pembe ya Kiprotestanti iliinuliwa hapo mwanzo wa Marekani. Watu wa agano wa zamani watapitiliwa mbali, na watu wapya watakuwa watu wapya wa agano. Hakuna jambo jipya chini ya jua.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Lorsque nous employons les prophéties de temps telles qu’elles ont été comprises et présentées dans l’histoire millérite pour évaluer l’Alpha et l’Oméga, nous constatons qu’ils sont une seule et même chose. Toute prophétie de temps commence par une histoire au cours de laquelle la prophétie est proclamée, et cette histoire typifie toujours l’histoire dans laquelle la prophétie s’accomplit.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

L’historique de la prophétie des deux mille trois cents années commença avec le troisième décret, en 457 av. J.-C., et s’acheva avec le message du troisième ange, le 22 octobre 1844. Dans la période qui précéda, mais avant l’arrivée du troisième décret, l’œuvre de l’édification du temple et de Jérusalem fut accomplie. De même, dans l’histoire qui mena jusqu’à l’arrivée du troisième ange, les vérités fondamentales du temple millérite furent établies.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

I te 1798 ka tutuki te poropititanga e rua mano e rima rau e rua tekau tau, i tīmata rā i te 723 BC i te whakamararatanga o ngā iwi tekau o te raki. I tautohu taua poropititanga i ngā wā e rua, e kotahi mano e rua rau e ono tekau tau te roa o ia wā, e tohu ana i te takahia iho o te temepara tūturu me Hiruharama tūturu e Roma etene tūturu, ā, ka whai mai ko ngā tau kotahi mano e rua rau e ono tekau i takahia iho ai e Roma pāpa te pā wairua me te temepara wairua. I tīmata te poropititanga i te whakangaromanga o te rangatiratanga o te raki me te whakamararatanga o ngā tāngata nō taua rangatiratanga. I waenganui pū o te poropititanga, arā, i te 538, ka tohua te mutunga o te takahi iho i te iwi o te Atua e Roma etene, te rangatiratanga tuawhā o te poropititanga Paipera, ā, ka hua mai ko te whakamararatanga o te hāhi o te Atua ki te koraha o ngā Rautau Pōuri. Ko te mutunga o taua poropititanga wā i te 1798 e tohu ana i te mutunga o te rangatiratanga tuarima o te poropititanga Paipera. Ko te whakamararatanga o ngā iwi tekau o te raki, me tō te hāhi Karaitiana i rere ki te koraha, hei tohu mō te whakahiato mai o te hunga kua whakaritea kia noho hei haona o te Porotetani. He maha ngā wā e whakaaturia ana ngā tohu wā mā ngā ritenga taupatupatu, ā, ka taea e te whakamararatanga te tohu i te whakahiatotanga mai, pēnei me Īraia e tohu ana i a Hoani Kaiiriiri. I roto anō i taua tūtakinga poropiti, kāore a Īraia e mate, engari ka mate a Hoani Kaiiriiri.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

Em 677 a.C., a tribo meridional de Judá (também identificada nas Escrituras como a terra gloriosa) foi dispersa por dois mil quinhentos e vinte anos, terminando em 22 de outubro de 1844. Essa profecia identificava o pisoteamento do povo de Deus, a quem Daniel identifica como o “exército” em Daniel 8:13, 14.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Puis j’entendis un saint qui parlait; et un autre saint dit à celui qui parlait: Jusques à quand durera la vision concernant le sacrifice perpétuel et la transgression dévastatrice, livrant à la fois le sanctuaire et l’armée pour être foulés aux pieds? Et il me dit: Jusqu’à deux mille trois cents jours; puis le sanctuaire sera purifié. Daniel 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Annabiyiy 2300 ee ku dhammaaday isla wakhtigii ay ku dhammaatay annabiyaddii 2520 ee ka bilaabatay 677 BC, waxa ay tilmaamaysay ku tuntidda meesha quduuska ah sida lagu aqoonsaday Daanyeel 8:13, 14. Annabiyaddii kala firdhinta Yahuudah ee 677 BC waxa ka horraysay saddex weerar oo Nebukhadnesar qaaday, oo annabiyadduna waxay ku dhammaatay imaatinka farriintii saddexaad 22-ka Oktoobar, 1844.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

I profeci dei due periodi di duemilacinquecentoventi anni, che terminano rispettivamente nel 1798 e nel 1844, identificano i quarantasei anni della costruzione delle fondamenta del tempio millerita. Mosè rimase quarantasei giorni a ricevere istruzioni per la costruzione del tempio; il rifacimento del tempio di Erode al tempo di Cristo richiese quarantasei anni, i quali terminarono nell’anno del battesimo di Cristo. Dal battesimo Egli andò nel deserto per quaranta giorni e, al suo ritorno, purificò il tempio per la prima volta; allora i Giudei cavillosi vollero sapere con quale autorità facesse una tale cosa.

And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

Jewarnas paasafeest het naby gekom, en Jesus het opgegaan na Jerusalem. En Hy het in die tempel dié gevind wat beeste en skape en duiwe verkoop het, en die geldwisselaars wat daar sit. En nadat Hy ’n sweep van toutjies gemaak het, het Hy hulle almal uit die tempel uitgedryf, ook die skape en die beeste; en Hy het die geld van die wisselaars uitgegooi en die tafels omgekeer. En vir dié wat die duiwe verkoop het, het Hy gesê: Neem hierdie dinge hiervandaan weg; moenie die huis van my Vader ’n huis van handel maak nie. En sy dissipels het onthou dat daar geskrywe is: Die ywer vir u huis het My verteer. Toe antwoord die Jode en sê vir Hom: Watter teken toon U aan ons, aangesien U hierdie dinge doen? Jesus antwoord en sê vir hulle: Breek hierdie tempel af, en in drie dae sal Ek dit oprig. Toe sê die Jode: Ses-en-veertig jaar lank is aan hierdie tempel gebou, en sal U dit in drie dae oprig? Maar Hy het van die tempel van sy liggaam gespreek. Toe Hy dan uit die dode opgewek is, het sy dissipels onthou dat Hy dit vir hulle gesê het; en hulle het die Skrif geglo en die woord wat Jesus gespreek het. Johannes 2:13–22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

Lub tuam tsev Millerite raug tsa nyob rau hauv plaub caug rau xyoo txij li xyoo 1798, thaum xaus ntawm thawj zaj lus faj lem ob txhiab tsib puas nees nkaum xyoo, thiab xaus plaub caug rau xyoo tom qab ntawd thaum ua tiav ntawm zaj lus faj lem ob txhiab tsib puas nees nkaum xyoo thib ob hauv xyoo 1844. Plaub caug rau xyoo ntawd tau pib nrog kev tuaj txog ntawm tus tim tswv thawj thiab xaus nrog kev tuaj txog ntawm tus tim tswv thib peb, rau qhov Khetos tau hais tias Nws lub tuam tsev yuav raug tsa sawv rov los hauv peb hnub. Yog nej tsis kam pom cov tseeb no, ces yog vim muaj ob qho teeb meem tseem ceeb ntxiv rau tej teeb meem uas tej zaum twb muaj lawm hauv lub siab uas tsis kam thiab tsis hloov dua siab tshiab. Teeb meem thawj yog tias nej tsis kam los cuag lo lus faj lem ntawm txoj kev pom tias keeb kwm rov ua dua. Nej tsis yog cov historicist. Lwm qhov teeb meem yog qhov tsis muaj peev xwm los siv cov lus cim uas tau raug sau cia hauv Vajtswv Txojlus los ntawm Vajtswv Txojlus. Cov pib ntawm tag nrho tej lus faj lem no qhia txog qhov kawg, thiab lawv ib txwm qhia ntau tshaj li tsuas yog tej keeb kwm uas rov ua dua xwb.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

Bíbélì sọ pé àwa jẹ́ tẹ́ńpìlì fún Ẹ̀mí Mímọ́, àti pé tẹ́ńpìlì ara náà ni a fi krómósómù mẹ́rìndínlọ́gbọ̀n [46] kọ́. Àwọn onímọ̀ sáyẹ́ǹsì tí ń ṣe ìwádìí nípa krómósómù mẹ́rìndínlọ́gbọ̀n [46] wọ̀nyí sọ fún wa pé krómósómù akọ mẹ́tàlélógún [23] àti krómósómù abo mẹ́tàlélógún [23] ni a dì yíká prótínì kan tí ó ní ìrísí àgbélébùú.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

Dans Daniel douze, il y a trois prophéties de temps liées entre elles; la première se rapporte à la dispersion de la puissance du peuple saint, laquelle représente les « sept temps » de Lévitique vingt-six. La dispersion de la puissance du peuple saint, accomplie en eux, fut de deux mille cinq cent vingt ans; cependant, dans Daniel douze, il n’est fait mention que de la dernière moitié de cette période. Le passage présente Daniel comme ne comprenant pas ce que signifiait cette déclaration.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

Et j’entendis l’homme vêtu de lin, qui se tenait au-dessus des eaux du fleuve; il leva sa main droite et sa main gauche vers le ciel, et jura par celui qui vit éternellement que ce sera pour un temps, des temps, et la moitié d’un temps; et que, lorsque la force du peuple saint aura été entièrement dispersée, toutes ces choses s’accompliront. J’entendis, mais je ne compris pas; alors je dis: Mon seigneur, quelle sera l’issue de ces choses? Daniel 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

डेनियल बारह उस संदेश को निरूपित करता है जो अन्त के समय में खोला गया, और वह समय 1798 था। इस अंश में डेनियल विलियम मिलर का प्रतिनिधित्व करता है, जो उस इतिहास में बुद्धिमानों का प्रमुख प्रतीक है। मिलर को पहले लैव्यव्यवस्था छब्बीस की पच्चीस सौ बीस वर्षीय भविष्यवाणी की ओर ले जाया गया, और पद सात तथा आठ में वह उन बुद्धिमानों का प्रतिनिधित्व करता है जिन्हें इस सत्य का सामंजस्य स्थापित करना है कि पच्चीस सौ बीस वर्षीय तितर-बितर किया जाना निःसन्देह परमेश्वर द्वारा अपनी प्रजा को तितर-बितर किया जाना ही है।

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

और यदि तुम इन सब बातों के बाद भी मेरी न सुनो, तो मैं तुम्हारे पापों के कारण तुम्हें सात गुना अधिक दण्ड दूँगा। और मैं तुम्हारी शक्ति के घमण्ड को तोड़ दूँगा; और तुम्हारे आकाश को लोहे के समान, और तुम्हारी भूमि को पीतल के समान कर दूँगा। लैव्यव्यवस्था 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

“ff”の対象言語が不明です。翻訳先の言語名をご指定ください。

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Miller ff tiħel bħala wieħed mill-għorrief li fehem iż-żieda tal-għarfien li ġiet miftuħa fis-siġill fil-versi preċedenti ta’ Danjel tnax, u fil-versi sebgħa u tmienja huwa mpinġi bħala li ma fehemx ir-rabta bejn l-elf mitejn u sittin sena u l-elfejn ħames mija u għoxrin sena tat-tifrix tal-poplu ta’ Alla. Danjel qiegħed jirrappreżenta lill-poplu ta’ Alla fit-tmiem tal-Avventiżmu, kif ukoll lil Miller fil-bidu tal-Avventiżmu. Fit-tmiem tal-Avventiżmu teżisti l-istess dilemma, għax billi l-Avventiżmu warrab il-fehma ta’ Miller dwar is-“seba’ żminijiet”, huma kienu mġiegħla jidentifikaw biss l-elf mitejn u sittin sena bħala ż-Żminijiet Mudlama. L-għorrief fl-aħħar kellhom problema simili x’isolvu, kif juru Danjel u Miller. Għaliex tintuża t-terminoloġija ta’ Levitiku sitta u għoxrin biex turi tliet żminijiet u nofs minflok seba’ żminijiet?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Miller ne réconcilia jamais pleinement ce dilemme; mais, en 1856, la dernière « nouvelle lumière prophétique » fut présentée dans une série de six articles qui ne furent jamais achevés, identifiant les sept temps comme représentant trois ans et demi pendant lesquels la Rome païenne foulait aux pieds l’Israël littéral de Dieu, suivis de trois ans et demi pendant lesquels la Rome papale foulait aux pieds l’Israël spirituel. Sept ans plus tard, l’adventisme rejeta catégoriquement toute la lumière relative aux sept temps, préparant ce dilemme pour les sages au temps de la fin en 1989, lorsque, comme il est décrit dans Daniel onze, verset quarante, les pays représentant l’ancienne Union soviétique furent emportés par la papauté et les États-Unis.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

نورِ نخستینی که به میلر داده شد، در سال ۱۸۶۳ رد گردید، و آخرین نور دربارهٔ این موضوع به‌وسیلهٔ هایرام ادسون در آن شش مقاله داده شد. آن مقالات متوقف گردید، و هفت سال (زمان) بعد، قدرتِ اسرائیلِ جدید کنار نهاده شد تا از کلیساهای بت‌پرست تقلید کند؛ کلیساهایی که چند سال پیش از آن، به‌درستی به‌عنوان دخترانِ بابِل شناخته شده بودند. هفت زمانِ لاویان بیست‌وشش، به‌عنوان آموزه‌ای نبوی، به سنگِ لغزش بدل شد، و غرورِ اسرائیلِ باستان، چنان‌که در خواستِ ایشان برای آنکه شائول به‌عنوان پادشاه بر آنان حکومت کند نمایان شد، تکرار گردید. عیسی پایان را با آغاز بازنمایی می‌کند.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Le livre de Daniel identifie aussi une prophétie de mille deux cent quatre-vingt-dix ans ainsi qu’une prophétie de mille trois cent trente-cinq ans, qui commencent toutes deux avec la suppression du « continuel » en 508. La suppression du « continuel » représente l’élimination de la résistance de la Rome païenne à l’ascension du pouvoir papal en 538. Il y eut une période transitoire de trente ans avant que le pouvoir papal ne fût placé sur le trône de la terre en 538, puis les mille deux cent soixante années restantes s’achèvent en 1798. Les trente années de transition d’un royaume à l’autre désignent les dernières années de la domination papale qui conduisent au placement du sixième royaume de la prophétie biblique sur le trône de la terre en 1798. Le commencement de la prophétie des mille deux cent quatre-vingt-dix ans marque une transition d’un royaume de la prophétie biblique au royaume suivant de la prophétie biblique, tout comme l’achèvement de cette prophétie.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

Ubungqabavu bw’imyaka igihumbi magana atatu na mirongo itatu n’itanu bwatangiye igihe “igihoraho” cyavanwagaho mu wa 508 burangirira mu wa 1843.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

Et depuis le temps où le sacrifice perpétuel sera supprimé, et où sera dressée l’abomination de la désolation, il y aura mille deux cent quatre-vingt-dix jours. Heureux celui qui attendra, et qui parviendra jusqu’à mille trois cent trente-cinq jours. Daniel 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Boprofeta ba lilemo tse sekete le makholo a mararo a mashome a mararo a metso e mehlano bo ile ba fela ka 1843, ’me Daniele o re ba ileng ba “leta” ha boprofeta boo bo tla phethahala ba ne ba tla hlohonolofatsoa. Khaitseli White o bo beha tjena.

“Blessed are the eyes which saw the things that were seen in 1843 and 1844.

« Heureux les yeux qui ont vu les choses qui ont été vues en 1843 et 1844. »

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“মেসেজটি দেওয়া হয়েছে। আর মেসেজটি পুনরাবৃত্তি করতে কোনো বিলম্ব হওয়া উচিত নয়, কারণ সময়ের নিদর্শনগুলো পূর্ণ হচ্ছে; সমাপনী কাজ অবশ্যই সম্পন্ন হতে হবে। অল্প সময়ের মধ্যে এক মহৎ কাজ সম্পন্ন হবে। শীঘ্রই ঈশ্বরের নিযুক্তিতে একটি মেসেজ দেওয়া হবে, যা স্ফীত হয়ে এক উচ্চ স্বরে পরিণত হবে। তখন দানিয়েল আপন ভাগে দাঁড়াবেন, তাঁর সাক্ষ্য দেওয়ার জন্য।” Manuscript Releases, volume 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Par conséquent, le commencement de la prophétie des mille trois cent trente-cinq années marque une transition de la religion du paganisme à celle du papalisme, identifiant ainsi un passage du protestantisme au protestantisme millérite.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Ko waɗancan Adventistoci da suke ƙin amincewa da muhimman gaskiyoyin tushe na Adventism, suna kuma ƙin dukan annabce-annabcen lokaci da Millerites suka gabatar, har ma da shekaru dubu biyu da ɗari uku na Daniyel 8:14. Wataƙila za su ƙaryata wannan gaskiya, amma za a iya nuna ta bisa hujja ta hankali cewa gaskiya ce; duk da haka, manufata a yanzu dabam take, saboda haka zan ajiye wannan batun a gefe a yanzu, yayin da muke ƙoƙarin kawo wannan maƙala zuwa ƙarshe.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

La dispersion du « pays glorieux » de Juda en 677 av. J.-C. représente le piétinement de l’« armée » dans Daniel 8:13, 14, et indique l’établissement du pays glorieux moderne, les États-Unis. Les deux mille trois cents ans des mêmes versets commencèrent en 457 av. J.-C. et représentent le piétinement du « sanctuaire ».

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

Puis j’entendis parler un saint; et un autre saint dit à celui qui parlait : Jusqu’à quand durera la vision concernant le sacrifice perpétuel et la transgression dévastatrice, qui livre à la fois le sanctuaire et l’armée pour être foulés aux pieds ? Et il me dit : Jusqu’à deux mille trois cents jours ; puis le sanctuaire sera purifié. Daniel 8:13, 14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

၆၇၇ ခုနှစ် က.မ.မီ နှင့် ၄၅၇ ခုနှစ် က.မ.မီ တို့သည် ဘုရားသခင်၏လူမျိုးနှင့် ဘုရားသခင်၏သန့်ရှင်းရာဌာနတို့၏ အပြန်အလှန်ဆက်နွယ်မှုဖြင့် ချိတ်ဆက်လျက်ရှိသော ရက်စွဲများဖြစ်သည်။ ဘုရားသခင်သည် ၁၈၄၄ ခုနှစ်၊ အောက်တိုဘာ ၂၂ ရက်နေ့တွင် တပ်မနှင့် သန့်ရှင်းရာဌာနကို တစ်ချိန်တည်း၌ ပြန်လည်ပေါင်းစည်းစေတော်မူခဲ့သည်။ ၆၇၇ ခုနှစ် က.မ.မီ နှင့် ၄၅၇ ခုနှစ် က.မ.မီ အကြားရှိ နှစ်ပေါင်း နှစ်ရာနှစ်ဆယ်သည် ဘုရားသခင်က အလင်းတိုးပွားခြင်းကို ကိုယ်စားပြုသော လမ်းမှတ်တစ်ခုကို တည်ထောင်တော်မူသည့် ကာလတစ်ရပ်ကို သင်္ကေတပြုသည်။ ၁၈၄၄ ခုနှစ်၊ အောက်တိုဘာ ၂၂ ရက်နေ့တွင် တတိယကောင်းကင်တမန်၏ အလင်းရောက်ရှိလာခဲ့ပြီး၊ သန့်ရှင်းရာဌာန၏ အလင်းသည် ထွန်းလင်းတောက်ပစပြုခဲ့ကာ၊ ထိုအလင်းကို ကြေညာရန် တပ်မတစ်ရပ်လည်း ရှိနေခဲ့သည်။

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

Nel filo profetico che identifica la triplice guerra in cui Satana e Cristo furono impegnati, fu prodotta la Bibbia di Re Giacomo del 1611. Esattamente duecentovent’anni dopo, nel 1831, William Miller pubblicò il suo messaggio per la prima volta:

“For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

“Kwa muda wa miaka tisa William Miller alisadiki kwamba ilimpasa kutoa ujumbe wake kwa makanisa; lakini alingoja, akitumaini kwamba mamlaka fulani iliyotambuliwa ingetangaza habari njema za Mwokozi ajaye upesi. Kwa kungoja hivyo, alithibitisha tu ukweli wa ujumbe huo; walikuwa na jina ya kwamba wako hai, lakini walikuwa wakifa upesi. Mwaka wa 1831 Miller alitoa hotuba yake ya kwanza juu ya unabii.” Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

خداوند از متون اصیلِ مقدس و صحیحی که برای پدید آمدن کتاب‌مقدس به کار رفتند، محافظت نمود. سپس او کتاب‌مقدسِ خود را در سال 1611 پدید آورد. آنگاه قاصدی را برانگیخت تا قواعدی را که در درون کتاب‌مقدس جای داده شده، از آن استنتاج گردیده و در آن استقرار یافته بود، به کار گیرد تا پیامِ فرشتهٔ اول را پدید آورد. در سال 1831، پیامِ میلر صورت‌بندی شد، همان‌گونه که آن پیام در تاریخِ مسیح به‌وسیلهٔ یحییِ تعمیددهنده صورت‌بندی شد، و همان‌گونه که در هر جنبشِ اصلاحی، پیام صورت‌بندی شده است. پیامِ میلر، یعنی پیامِ فرشتهٔ اول که گشایشِ داوری را اعلام می‌دارد، مستقیماً به‌واسطهٔ به‌کارگیریِ دورهٔ زمانیِ نبویِ دویست و بیست سال تأیید می‌شود. این همان پیامِ هشدار در آغازِ ششمین پادشاهیِ نبوتِ کتاب‌مقدس بود—ایالات متحده.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

En 1996, comenzó el ministerio de Future for America, y el mensaje del tercer ángel que había sido desellado en 1989, el mensaje que identificaba la sanación de la herida mortal del papado y la pronta promulgación de la ley dominical, fue publicado en una revista titulada, The Time of the End. El mensaje al final del adventismo había sido formalizado así como el mensaje al principio había sido formalizado. Al principio, el mensaje estaba colgado del tiempo y representaba un desarrollo ulterior de las verdades contenidas en la Palabra de Dios. En 1996, doscientos veinte años después del nacimiento de los Estados Unidos en 1776, el mensaje al final del adventismo fue formalizado y representaba un desarrollo ulterior de los mensajes de los tres ángeles.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Alors que nous abordons l’histoire parallèle de la corne républicaine et de la corne protestante dans l’histoire du sixième royaume de la prophétie biblique, il faut comprendre qui est la corne protestante et qui elle n’est pas.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

S’efforcer de se présenter devant Dieu comme un homme éprouvé, un ouvrier qui n’a point à rougir, dispensant droitement la parole de la vérité. Mais éviter les discours profanes et vains; car ceux qui les tiennent avanceront toujours plus dans l’impiété. 2 Timothée 2:15, 16.