“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.
“Lazım gəlir ki, xristianlığın nədən ibarət olduğunu, həqiqətin nə olduğunu, qəbul etdiyimiz imanın nə olduğunu, Müqəddəs Kitab qaydalarının—bizə ən ali hakimiyyətdən verilmiş qaydaların—nə olduğunu özümüz üçün bilək.” The 1888 Materials, 403.
For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.
Kwa miaka kadhaa, Future for America imebainisha kwamba makanisa saba ya Ufunuo si tu kwamba yanawakilisha historia ya Israeli ya kisasa tangu wakati wa mitume hata mwisho wa dunia, bali pia kwamba makanisa hayo saba yanawakilisha Israeli ya kale tangu wakati wa Musa hadi kupigwa mawe kwa Stefano. Waanzilishi wa Uadventista hawakufundisha ukweli huu, lakini walielewa na kutumia kanuni zinazouweka ukweli huu imara. Yesu hutambulisha mwisho tangu mwanzo, na Israeli ya kale huiwakilisha Israeli ya kisasa. Kwa hiyo, ukweli wowote ulio sehemu ya sifa za kinabii za Israeli ya kisasa ulikuwapo pia katika Israeli ya kale.
Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.
ଉଇଲିୟମ୍ ମିଲରଙ୍କ ଇତିହାସ ପୂର୍ବରୁ, ସାତଟି କଳିସିଆ ବିଷୟରେ ପାରମ୍ପରିକ ଖ୍ରୀଷ୍ଟିୟ ଦୃଷ୍ଟିକୋଣ ଏହା ଥିଲା ଯେ, ସେଗୁଡ଼ିକ ଯୋହନଙ୍କ ସମୟରେ ଏସିଆ ମାଇନରରେ ଥିବା ପ୍ରକୃତ କଳିସିଆମାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିଲା। ପାରମ୍ପରିକ ଦୃଷ୍ଟିକୋଣ ଏହାକୁ ମଧ୍ୟ ବୁଝୁଥିଲା ଯେ, ପ୍ରତ୍ୟେକ କଳିସିଆକୁ ଦିଆଯାଇଥିବା ପରାମର୍ଶକୁ ଖ୍ରୀଷ୍ଟିୟ ଇତିହାସର ସମଗ୍ର ଅବଧିରେ ବିଭିନ୍ନ କଳିସିଆମାନଙ୍କ ପାଇଁ ବିଶେଷ ପରାମର୍ଶରୂପେ ମଧ୍ୟ ବୁଝାଯାଇପାରେ, ଏବଂ ସେହି ଏକେ ପରାମର୍ଶ ଓ ସତର୍କବାଣୀଗୁଡ଼ିକ ବ୍ୟକ୍ତିଗତ ଖ୍ରୀଷ୍ଟିୟମାନଙ୍କ ପାଇଁ ମଧ୍ୟ ଅଟେ। ସେମାନେ ଏହାକୁ ମଧ୍ୟ ବୁଝୁଥିଲେ ଯେ, ସାତଟି କଳିସିଆ ଶିଷ୍ୟମାନଙ୍କ ସମୟରୁ ଆରମ୍ଭ କରି ଜଗତର ଶେଷ ପର୍ଯ୍ୟନ୍ତ କଳିସିଆର ଇତିହାସର ସାତଟି କାଳଖଣ୍ଡକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ। ଏହି ସମସ୍ତ ଦୃଷ୍ଟିକୋଣ ମିଲରୀୟ ଇତିହାସର ପୂର୍ବରୁ ଅବସ୍ଥିତ ଥିଲା। ଉଇଲିୟମ୍ ମିଲରଙ୍କ ପୂର୍ବରୁ ଅବସ୍ଥିତ ଥିବା ଏବଂ ପାରମ୍ପରିକ ଦୃଷ୍ଟିକୋଣକୁ ଗଠନ କରୁଥିବା ସାତଟି କଳିସିଆ ସମ୍ବନ୍ଧୀୟ ସେହି ଚାରିଟି ସ୍ୱୀକୃତି “ଇତିହାସବାଦୀ” ବାଇବେଲ-ବ୍ୟାଖ୍ୟା ଉପରେ ଆଧାରିତ ଥିଲା ଏବଂ ଅଛି। ସେହି ପଦ୍ଧତିକୁ ଗ୍ରହଣ କରିବା ପାଇଁ ଇଶ୍ୱରଙ୍କ ଦୂତମାନେ ଉଇଲିୟମ୍ ମିଲରଙ୍କୁ ନେତୃତ୍ୱ ଦେଇଥିଲେ।
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Asaafo nson a ɛwɔ Asia no yɛ Kristo asafo no abakɔsɛm wɔ ne su ahorow nson mu, wɔ ne akɔneaba ne ne ntwists nyinaa mu, wɔ ne yiyedi ne ne amanehunu nyinaa mu, fi asomafo no nna so de besi wiase awiei. Nsɔano nson no yɛ abakɔsɛm a ɛfa asase so tumidifo ne ahemfo nneyɛe ho wɔ asafo no so, ne sɛnea Onyankopɔn bɔ ne nkurɔfo ho ban wɔ saa bere koro no ara mu. Ntotorobɛnto nson no yɛ abakɔsɛm a ɛfa atemmu nson soronko a emu yɛ duru a wɔde baa asase no, anaa Roma ahenni no, so ho. Na nkuruwa nson no yɛ ɔhaw a etwa to nson a wɔde baa Papafo Roma so. Eyinom mu na nsɛm foforo pii nso aka ho, wɔanwen wɔn mu te sɛ nsubɔnten nketewa a ɛrehwiegu, na wɔhyɛ nkɔmhyɛ asubɔnten kɛse no ma, kosi sɛ ne nyinaa de yɛn kɔ daa daa mu po no mu.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
«Esto, para mí, es el plan de la profecía de Juan en el libro de Apocalipsis. Y el hombre que desee entender este libro debe tener un conocimiento cabal de otras partes de la palabra de Dios. Las figuras y metáforas empleadas en esta profecía no se explican todas en la misma, sino que deben hallarse en otros profetas, y explicarse en otros pasajes de la Escritura. Por lo tanto, es evidente que Dios ha dispuesto el estudio del conjunto, aun para obtener un conocimiento claro de cualquier parte». William Miller, Miller’s Lectures, volumen 2, lección 12, 178.
Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.
Soeur White est d’accord avec la perspective « historiciste » soutenue par Miller et la confirme, mais elle a apporté au livre de l’Apocalypse une compréhension plus profonde que celle qu’en avait Miller, car Miller n’avait pas reconnu le sanctuaire tel qu’il est en réalité. Il comprenait que le sanctuaire était la terre. Soeur White a reconnu que, lorsque Jésus présentait les prédictions représentées dans le livre de l’Apocalypse, le Christ le faisait en relation avec son œuvre de souverain sacrificateur céleste.
When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.
Enkosi iYohana athi aguquke abone uKristu, uMhamba phakathi kwezibane enxibe izambatho zobubingeleli; yaye izibane ezo zibekwe eNdaweni Engcwele, ngoko ke oku kubhekisa kwimbali yasemva kokunyuka kwaKhe, kodwa phambi kokuba angene eNdaweni Engcwele Kakhulu ngowe-1844. UMiller wayengenakukuqonda ukubaluleka kwale nyaniso. Kwanjalo noTyndale, noLuther, noJohn Wycliffe, kwanabo bonke abaHlaziyi bokuqala, babengenakukuqonda. Inyaniso iyatyhileka ngokuthe ngcembe, ikhanya ngakumbi nangakumbi de kuse kube yimini egqibeleleyo.
“The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.
“Prinsip agung yang dengan demikian mulia diperjuangkan oleh Robinson dan Roger Williams, yaitu bahwa kebenaran bersifat progresif, bahwa orang-orang Kristen harus senantiasa siap menerima seluruh terang yang mungkin bercahaya dari firman Allah yang kudus, telah luput dari perhatian keturunan mereka. Gereja-gereja Protestan di Amerika,—demikian pula yang di Eropa,—yang begitu sangat diuntungkan dengan menerima berkat-berkat Reformasi, gagal untuk terus maju di jalan pembaruan. Meskipun dari waktu ke waktu beberapa orang yang setia bangkit untuk memberitakan kebenaran baru dan menyingkapkan kesesatan yang telah lama dipelihara, kebanyakan orang, seperti orang Yahudi pada zaman Kristus atau kaum papis pada zaman Luther, merasa puas untuk percaya sebagaimana nenek moyang mereka telah percaya dan hidup sebagaimana mereka telah hidup. Oleh sebab itu agama kembali merosot menjadi formalisme; dan kesalahan-kesalahan serta takhayul-takhayul yang seharusnya telah disingkirkan sekiranya gereja terus berjalan dalam terang firman Allah, tetap dipertahankan dan dipelihara. Demikianlah roh yang diilhamkan oleh Reformasi itu berangsur-angsur padam, sampai akhirnya hampir sama besarnya kebutuhan akan pembaruan di gereja-gereja Protestan seperti di Gereja Roma pada zaman Luther. Terdapat keduniawian dan kelumpuhan rohani yang sama, penghormatan yang serupa terhadap pendapat-pendapat manusia, serta penggantian teori-teori manusia atas ajaran-ajaran firman Allah.” The Great Controversy, 297.
If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.
Ha wana gharamwi ya kwamba kweli hukua hatua kwa hatua katika historia haitambuliwi, basi umuhimu wa nuru yoyote mpya katika kizazi hiki cha mwisho huenda usiwezekane kabisa kutambuliwa. Mara mtu anapoacha kuelewa asili ya hatua kwa hatua ya “kweli,” yeye huanza moja kwa moja kutegemea mapokeo, desturi, na uongozi wa kibinadamu ulioanguka.
The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.
La méthodologie qu’employa Miller est un jalon qui traverse toute la ligne prophétique et qui présente un témoignage du développement de la vérité biblique, lequel commença avec les apôtres. Toutefois, dans le jalon représenté par Miller, nous trouvons un commencement qui exige un pendant à la fin. La plupart ne comprennent jamais ces réalités, mais il n’en est pas ainsi de Satan.
Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.
ശൈതാൻ സ്വർഗ്ഗത്തിലെ തന്റെ കലാപം ആരംഭിച്ചതുമുതൽ സത്യത്തെയും അതിന്റെ വികാസത്തെയും എതിർത്തുകൊണ്ടിരിക്കുകയാണ്. ചരിത്രത്തിൽ ഒരു ഘട്ടത്തിലെത്തിയപ്പോൾ നവോത്ഥാനപ്രവർത്തകർ ബൈബിൾ എങ്ങനെ പഠിക്കണം എന്നു വ്യക്തമായി മനസ്സിലാക്കിത്തുടങ്ങിയതോടെ, ശൈതാൻ എപ്പോഴും ചെയ്യുന്നതുപോലെ കള്ളനിർമ്മിതികളെ അവതരിപ്പിച്ചു. സത്യത്തെ കള്ളമായി അനുകരിച്ച അവന്റെ പ്രവർത്തിയുടെ ചരിത്രസാക്ഷ്യം, റിബെറയും ലൂയിസ് ഡി ആൽകസാറും പോലെയുള്ള ജെസ്യൂട്ടുകൾ അവരുടെ കള്ളനിർമ്മിതി-രീതിശാസ്ത്രം പ്രത്യേകിച്ച് വെളിപ്പാടിന്റെ പുസ്തകത്തിനെതിരെയായി കേന്ദ്രീകരിച്ചതായി തിരിച്ചറിയിക്കുന്നു. “പ്രീറ്ററിസം” എന്നു വിളിക്കപ്പെടുന്ന ആ വികൃതമായ രീതിശാസ്ത്രം രണ്ടാം, മൂന്നാം നൂറ്റാണ്ടുകളിൽ ആ വ്യാജരീതിശാസ്ത്രത്തിന്റെ രണ്ടു പ്രധാന പ്രതിനിധികളോടുകൂടെ ആരംഭിച്ചു. അവരിൽ ഒരാൾ കൈസറിയയിലെ യൂസേബിയസ് (260–339) ആയിരുന്നു; മറ്റെയാൾ പെറ്റാവിലെ വിക്ടോരിനസ് (ഏകദേശം 304-ൽ നിര്യാതനായി) ആയിരുന്നു. ഈ പ്രാരംഭ ചരിത്രപ്രസിദ്ധരായ ഇരുവരും, ദുഷ്പേരുകേട്ട ചക്രവർത്തിയായ നീറോ പോലെയുള്ള ചരിത്രപുരുഷന്മാരുടെ കാലത്തായി, വെളിപ്പാടിന്റെ പുസ്തകം റോമൻ സാമ്രാജ്യത്തിന്റെ കാലഘട്ടത്തിൽ നിവൃത്തിയായിരുന്നുവെന്നു സൂചിപ്പിക്കുന്ന ആ രീതിശാസ്ത്രത്തെ പ്രോത്സാഹിപ്പിച്ചു.
In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.
Au dix-neuvième siècle, John Darby (1800–1882), du Royaume-Uni, introduisit une autre méthodologie satanique, qui fut également insérée dans les notes de bas de page de la Bible cheval de Troie appelée la Scofield Reference Bible, que nous avons précédemment identifiée. Le « dispensationalisme » est un cadre théologique qui divise l’histoire et l’interaction de Dieu avec l’humanité en périodes distinctes, ou « dispensations », dans lesquelles Dieu administre Son plan de différentes manières. Je le note ici, car il s’agit de l’un des faux enseignements qui furent introduits dans le mouvement de Future for America par des voix provenant de la même région d’où Darby avait propagé ses idées sataniques. Les idées de Darby, qui attaquaient Future for America, étaient accompagnées de la philosophie du soi-disant mouvement « woke » moderne, lequel promeut la même anarchie que celle représentée par la Révolution française et la même licence morale que celle représentée par Sodome et Gomorrhe.
Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.
Lero, balusambisi ya Adventisme ya mikolo oyo bazali kosalela ebongiseli moko ya kokata-kata bosolo ya Biblia na motindo ya mibale ya ndimbola ya Biblia oyo basalelaka mpo na kobebisa mpe koboya ezala Biblia mpe Molimo ya Esakweli. Bapesaka bato lokola to bato oyo bazali bato ya mayele na minoko ya Biblia to bato oyo bazali bato ya mayele na lisolo ya Biblia. Boye, balusambisi ya Adventisme lelo bazali kokamba makanisi ya Adventisme ya Laodikia ezala na kolimbola Liloba ya Nzambe na kotalela bososoli ya moto akweyá mpo na lisolo to bososoli ya moto akweyá mpo na lokota. Bimoniseli oyo ya sika ya libunga, oyo mbala mingi esalelamaki mpo na kobundisa nsango oyo bozali kotánga sikawa, ekotalelama lisusu na bozindo na kati ya masolo oyo ntango tokokanisa elembo ya Esaleli ya France. Satana azali na bomoi, mpe ayebi ete ntango na ye etikali mokuse. Mobeko ya nsuka ya mibeko ya Miller, motango ya zomi na minei, esukisi na paragrafe oyo elandi.
“The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.
“हमारे विद्यालयों में जो ईश-विद्या सिखाई जाती है, वह सदा किसी-न-किसी सांप्रदायिक मत-पंथ पर आधारित होती है। किसी रिक्त मन को लेकर उस पर इस प्रकार की छाप अंकित कर देना शायद चल सके, पर उसका अंत सदा हठधर्मिता में होगा। एक स्वतंत्र मन कभी भी दूसरों के विचारों से संतुष्ट नहीं होगा। यदि मैं युवाओं को ईश-विद्या का शिक्षक होता, तो पहले उनकी ग्रहण-शक्ति और मनोवृत्ति को समझता। यदि वे उत्तम होते, तो मैं उन्हें स्वयं बाइबल का अध्ययन करने देता, और उन्हें स्वतंत्र करके भेजता कि वे संसार का भला करें। पर यदि उनमें अपना मन न होता, तो मैं उन पर किसी दूसरे का मन अंकित कर देता, उनके ललाट पर ‘हठधर्मी’ लिख देता, और उन्हें दासों के समान भेज देता!” William Miller, Miller’s Works, volume 1, 24.
In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.
这段文字并未包含需要翻译成“ff”的明确目标语言信息。请指定“ff”所指的语言。
The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.
ഭവിഷ്യവാണിയിലെ ബൈബിള് വിരോധക്രിസ്തു റോമാ സഭയുടെ പാപ്പാവാണെന്ന കാര്യത്തില് വ്യക്തമായ ബോധ്യത്തെ തടയുന്നതിനായി യേശുസഭക്കാരുടെ വ്യാജ രീതിശാസ്ത്രം ഉദ്ദേശിക്കപ്പെട്ടതായിരുന്നു. ഓരോ പ്രൊട്ടസ്റ്റന്റ് നവീകരകനും ഈ സത്യം തിരിച്ചറിഞ്ഞ് വ്യക്തമായി തിരിച്ചറിയുവാന് വന്നു. അതിനാല്, റിബെറയും ലൂയി ദെ അല്കസാറും പോലുള്ള പുരുഷന്മാരുടെ കൃത്യമായ ചരിത്രം മുന്പ് പ്രസംഗത്തിലൂടെയും പ്രസിദ്ധീകരണങ്ങളിലൂടെയും പൊതുവായി അവതരിപ്പിക്കപ്പെട്ടപ്പോള്, റിബെറയും ലൂയി ദെ അല്കസാറും പോലുള്ള പുരുഷന്മാരുടെ ചരിത്രം “പാപത്തിന്റെ മനുഷ്യനെ” സംബന്ധിച്ച ശരിയായ ബോധ്യത്തെ തടയാനുള്ള സാത്താനിക ശ്രമങ്ങളെ തെളിയിക്കുന്നതിനുവേണ്ടി ഉപയോഗിക്കപ്പെട്ടു. ഈ സാത്താനിക രീതിശാസ്ത്രങ്ങളുടെ അവതരണത്തിന്റെ ഉദ്ദേശ്യം വെളിവാക്കുന്ന എഴുതപ്പെട്ടതോ വാചികമായതോ ആയ സാക്ഷ്യങ്ങള് അവ എത്തിച്ചേരുന്ന പരിധിവരെ ശരിയാണ്; എങ്കിലും, റോമിലെ പാപ്പാവേ വിരോധക്രിസ്തുവാണെന്ന് തിരിച്ചറിയിക്കുന്ന ബൈബിള് തെളിവുകള് മാത്രം മറച്ചുവെയ്ക്കുന്നതിലുപരി അധികവും സാത്താന് മൂടിവെയ്ക്കാന് ശ്രമിച്ചുകൊണ്ടിരുന്നു.
There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.
દિવ્યપ્રકાશના ગ્રંથમાં એવી સત્યો રહેલી છે કે જે આ ખોટી બાઇબલ-અર્થઘટનની પદ્ધતિઓથી ઉત્પન્ન થયેલી ગૂંચવણ દ્વારા ઢંકાઈ ગઈ છે—એવી પદ્ધતિઓ, જે તે મનુષ્યના વિષયથી બહાર છે જેણેનું અંક છસો છાસઠ છે. તે સત્યોમાંનું એક સત્ય નિશ્ચિતપણે તે છે, જેનું પ્રતિનિધિત્વ ત્યારે થાય છે જ્યારે સાત મંડળીઓને તેમના સર્વાંગી વિકાસમાં સમજવામાં આવે છે. સાત મંડળીઓની અંદર એવી સત્યો સ્થિત છે, જે 11 સપ્ટેમ્બર, 2001ના રોજ પ્રારંભ પામેલા અને રવિવારના કાયદાના સંકટે સમાપ્ત થનારા ઇતિહાસ સાથે સીધું સંબોધન કરે છે. શેતાન આ પ્રકાશને દટાયેલું રાખવા પ્રયત્નશીલ રહ્યો છે, અને તેણે દિવ્યપ્રકાશના ગ્રંથમાં રહેલા સત્યના અનેક રત્નોને, માત્ર રોમના પોપને વિરોધી-ખ્રિસ્ત તરીકે ઓળખવાની બાબતને જ નહીં, પરંતુ અન્યને પણ અસ્પષ્ટ કરવા માટે શૈતાની પદ્ધતિઓ રચી કાઢી છે.
Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.
څه د مخه چې «د ګناه سړی» په 538 کال کې څرګند شي، د یوسیبیوس او ویکتورینوس په څېر کسانو د مکاشفې پر کتاب بریدونه وکړل، څو د پاپي ځواک راڅرګندېدل پټ کړي. وروسته په تاریخ کې، مسیح خپلې هغې وعدې ته چې تیاتیرا ته یې کړې وه وفا وکړه، او د اصلاح د سهار ستوری (ویکلیف) یې راوباسه؛ او له هغه وروسته شیطان دوه مشهور تاریخي شخصیتونه راپاڅول، څو د هغه شیطاني کار ملاتړ وکړي او دوام ورکړي. د حقیقت د ودې او انکشاف په باب هغه اوږده راکش شوې جګړه، چې خپل اوج ته هغه مهال رسېږي کله چې د مکاشفې د کتاب راز پرانیستل شي، (د ازمېښت د مودې تر پای ته رسېدو لږ مخکې) د اوو کلیساوو هغه رڼا هم رانغاړي چې مېلر هېڅکله ونه پېژندله، او نه خور وایت؛ خو په اسانۍ سره ښودل کېدای شي چې هم مېلر او هم د نبوت روح د دې نوې رڼا ملاتړ کوي، ځکه نوې رڼا هېڅکله له پخوانۍ رڼا سره ټکر نه کوي.
“It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.
“Ndi zoona kuti tili ndi choonadi, ndipo tiyenera kugwiritsitsa mwamphamvu pa malo amene sangagwedezeke; koma tisayang’ane ndi kukayikira pa kuwala kwatsopano kulikonse kumene Mulungu angatumize, ndi kunena kuti, Zoonadi, sitingathe kuona kuti tikusowa kuwala kwina kulikonse kuposa choonadi chakale chimene talandira kufikira tsopano, ndipo mmene takhazikikamo. Pamene tigwira malo amenewa, umboni wa Mboni Yoona umagwiritsa ntchito kwa ife chidzudzulo chake, ‘Ndipo sudziwa kuti uli womvetsa chisoni, ndi watsoka, ndi wosauka, ndi wakhungu, ndi wamaliseche.’ Iwo amene amadziona olemera, ndi ochuluka ndi chuma, ndipo osasowa kanthu, ali m’mkhalidwe wa ukhungu ponena za mkhalidwe wawo weniweni pamaso pa Mulungu, ndipo sakudziwa zimenezo.” Review and Herald, August 7, 1894.
The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.
Ɔsɔhwɛ titiriw a wɔde sɔ hann foforo hwɛ ne sɛ ebia ɛne nokware a wɔatete mu no bɔ abira anaa, na ebia ɛma nokware a ɛyɛ fapem no gyina pintinn anaa.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.
“Lokacin da ikon Allah ya yi shaida game da abin da yake gaskiya, wannan gaskiyar za ta tsaya har abada a matsayin gaskiya. Bai kamata a rungumi zato-zato na baya ba, masu saɓawa da hasken da Allah ya bayar. Mutane za su taso da fassarorin Littafi Mai Tsarki waɗanda a wurinsu gaskiya ne, amma ba gaskiya ba ne. Gaskiyar wannan zamani, Allah ya ba mu ita a matsayin tushe ga bangaskiyarmu. Shi da kansa ya koya mana abin da yake gaskiya. Ɗaya zai taso, sa’an nan wani kuma, da sabon haske da yake saɓa wa hasken da Allah ya bayar ƙarƙashin tabbacin Ruhunsa Mai Tsarki.” Selected Messages, littafi na 1, 162.
Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:
Satan a fait du livre de l’Apocalypse la cible de ses attaques dès le moment où Jean consigna les messages qui y sont contenus. Jésus a dit :
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.
Mais heureux sont vos yeux, parce qu’ils voient, et vos oreilles, parce qu’elles entendent. Car, en vérité, je vous le dis, beaucoup de prophètes et de justes ont désiré voir ce que vous voyez, et ne l’ont pas vu, et entendre ce que vous entendez, et ne l’ont pas entendu. Matthieu 13:16, 17.
The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.
Pambihirang wika ang target na “ff”; hindi ko matukoy kung anong wika ito. Pakisabi kung anong wika ang ibig mong sabihin sa “ff” upang maisalin ko nang wasto ang teksto.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.
បន្ទាប់មក ខ្ញុំ យ៉ូហាន បានឃើញការទាំងនេះ ហើយបានឮការទាំងនេះ។ ហើយកាលណាខ្ញុំបានឮ និងបានឃើញហើយ ខ្ញុំក៏ដួលចុះថ្វាយបង្គំនៅមុខជើងទេវតាដែលបានបង្ហាញការទាំងនេះដល់ខ្ញុំ។ នោះគាត់មានពាក្យមកខ្ញុំថា៖ «ចូរប្រុងកុំធ្វើដូច្នេះឡើយ ដ្បិតខ្ញុំជាអ្នកបម្រើរួមជាមួយនឹងអ្នក និងជាមួយបងប្អូនរបស់អ្នក គឺពួកហោរា និងពួកអ្នកដែលកាន់តាមពាក្យទាំងឡាយនៃសៀវភៅនេះ៖ ចូរថ្វាយបង្គំព្រះចុះ»។ វិវរណៈ 22:8, 9
Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.
Gabriɛl ni Yohan nyinaa yɛ abɔdeɛ a wɔbɔɔ wɔn, na ɛsɛ sɛ wɔsom Ɔbɔadeɛ no nko ara. Adiyifoɔ ne ateneneefoɔ pii, a abɔfoɔ ka ho, pɛɛ sɛ wɔ“hu” na wɔ“te” anadwo mfinimfini Su no nkrasɛm no bere a wɔsan ka no wiase awiei no.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Le Christ a dit : « Heureux vos yeux, parce qu’ils voient ; et vos oreilles, parce qu’elles entendent. Car, en vérité, je vous le dis, beaucoup de prophètes et de justes ont désiré voir les choses que vous voyez, et ne les ont pas vues ; et entendre les choses que vous entendez, et ne les ont pas entendues » [Matthieu 13:16, 17]. Heureux les yeux qui ont vu les choses qui furent vues en 1843 et en 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.
Il messaggio è stato dato. E non vi dovrebbe essere alcun indugio nel ripetere il messaggio, poiché i segni dei tempi si stanno adempiendo; l’opera conclusiva deve essere compiuta. Una grande opera sarà compiuta in breve tempo. Ben presto sarà dato, per disposizione di Dio, un messaggio che crescerà fino a divenire un gran grido. Allora Daniele starà al suo posto, per rendere la sua testimonianza.” Manuscript Releases, volume 21, 437.
What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.
Abagabo b’abakiranutsi (Yohana) na bagenzi babo b’abakozi (abamarayika) bifuzaga kubona ni ugusohozwa kwa nyuma kwa Gutabaza kwa Saa Sita z’Igicuku ku iherezo ry’Adiventisimu, igihe isi yari kumurikirwa n’ubwiza bw’Imana. Iryo garagarira rya nyuma ry’imbaraga mu mvura y’itumba y’iherezo rizanwa no gukurwaho ikimenyetso ku Ibyahishuwe bya Yesu Kristo.
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.
जिस उद्धार के विषय में उन भविष्यद्वक्ताओं ने, जिन्होंने उस अनुग्रह के विषय में जो तुम्हारे लिये आनेवाला था भविष्यद्वाणी की, बड़ी लगन से खोजबीन और छानबीन की; वे यह खोजते रहे कि मसीह का आत्मा, जो उन में था, जब मसीह के दुःखों और उनके पीछे आनेवाली महिमा की पहिले से गवाही देता था, तो वह किस अथवा किस प्रकार के समय की ओर संकेत करता था। उन पर यह प्रकट किया गया कि वे अपनी नहीं, परन्तु तुम्हारी सेवा में उन बातों का प्रचार करते थे, जो अब उन लोगों के द्वारा तुम्हें सुनाई गई हैं जिन्होंने स्वर्ग से भेजे गए पवित्र आत्मा के द्वारा तुम्हें सुसमाचार का प्रचार किया; और इन बातों में स्वर्गदूत भी झाँकने की अभिलाषा रखते हैं। इस कारण अपनी बुद्धि की कमर बाँधकर, संयमी बनो, और उस अनुग्रह पर अन्त तक पूर्ण आशा रखो जो यीशु मसीह के प्रगट होने के समय तुम्हारे पास पहुँचाया जाएगा। 1 पतरस 1:10–13.
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.
我在主日被圣灵感动，听见在我后面有大声音如吹号，说：“我是阿拉法，我是俄梅戛；我是首先的，我是末后的。你所看见的，当写在书上，达与那在亚细亚的七个教会：就是以弗所、士每拿、别迦摩、推雅推喇、撒狄、非拉铁非、老底嘉。”我转过身来，要看是谁发声与我说话；既转过来，就看见七个金灯台。灯台中间有一位好像人子，身穿长衣，直垂到脚，胸间束着金带。他的头与发皆白，如羊毛，如雪；眼目如同火焰；脚好像在炉中锻炼光明的铜；声音如同众水的声音。他右手拿着七星；从他口中出来一把两刃的利剑；面貌如同烈日放光。我一看见他，就仆倒在他脚前，像死了一样。他用右手按着我，对我说：“不要惧怕！我是首先的，我是末后的；又是那存活的；我曾死过，看哪，现在又活了，直活到永永远远，阿们；并且拿着阴间和死亡的钥匙。所以你要把所看见的，和现在的事，并将来必成的事，都写出来。” 启示录 1:10–19
While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.
Ff Adventism oholdii mala “historicist” akkamitti ittiin hiikamu; kana keessatti waldoota Mul’ata boqonnaa lamaa fi sadii keessa jiran hundi waldaa dhumaa keessatti irra deebi’anii mul’atan akka ta’an ni hubatan turan. Garuu, dhuma jaarraa kudha sagalaffaatti, Seexanni ija Adventism mala qulqulluu sana irraa, eegumsa isaa irraa, fi hojii isaanii keessatti akka qaama murteessaa itti gaafatamummaa isaanii ta’ee ture irraa cufuu jalqabee ture; isaanis “dhugaawwan guguddoo raajii eeggattoota” akka ta’anitti. Akkuma mala sana Adventism keessatti gara cinaatti dhiifamaa turetti, warri mala qulqulluu sana hojii irra oolchuu isaanii itti fufan ni turan. Kitaaba Story of the Seer of Patmos akka ragaa tokkootti fayyadamna; innis waldoota hundumaa seenaa Laa’odiiqeyaa irratti hojii irra oolchuun hojii irra oolmaa sirrii raajii akka ta’e mirkaneessa. Kan armaan gadii keessaa baafamni kitaaba sana irraa fudhataman qabxiin ani agarsiisuuf jedhu sana ibsu.
“It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
« Il faut se souvenir que, de même que l’expérience d’Éphèse, de Smyrne et de Pergame se répétera dans la dernière Église avant la seconde venue du Christ, ainsi l’histoire de Thyatire aura son pendant dans la dernière génération. » Stephen N. Haskell, Story of the Seer of Patmos, 69.
Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”
Haskell fremhæver med rette, at de første fire menigheders erfaring gentages, eller som han siger, »vil få sit modstykke i den sidste generation«.
“He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
“Er wandte den Prüfstein an, doch alles wies auf das Jahr 1843 als die Zeit hin, da die Welt ihren Heiland empfangen müsse. Der Zustand des Volkes bei der ersten Ankunft Christi wiederholte sich nun.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.
Haskell parlait de l’identification par William Miller de l’année 1843 comme celle du second avènement du Christ, et il affirme que les conditions de la première venue se répétèrent au temps des millérites. Haskell avait raison, et Sœur White confirme que Miller lui-même était représenté par Jean-Baptiste.
“As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.
«Точно како што Јован Крстител го најави првото Христово доаѓање и го подготви патот за Неговото доаѓање, така и Вилијам Милер и оние што му се придружија го објавуваа второто доаѓање на Синот Божји.» Early Writings, 229.
Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.
Haskel identifica incluso que, durante la historia de Pérgamo (la tercera iglesia, que representa la transigencia del cristianismo con la idolatría), se repitió la historia de Sardis, la quinta iglesia.
“There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
«در زمانی در تاریخ پرغامس، مسیحیت میپنداشت که بتپرستی مرده است؛ اما در واقع، دینی که ظاهراً مغلوب شده بود، پیروز شده بود. بتپرستیِ تعمیدیافته، به درون کلیسا گام نهاد. در ایام ساردِس این تاریخ تکرار شد.» Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”
ସାର୍ଦ୍ଦିସ ଥିଲା ପୁନର୍ଗଠନର ସେହି ମଣ୍ଡଳୀ, ଯାହା ଜାଗ୍ରତ ହୋଇ ପାପାସନ୍ତାନ୍ତ୍ରର ଶୈତାନୀ ଭ୍ରାନ୍ତିବାଦମାନଙ୍କ ବିରୁଦ୍ଧରେ ପ୍ରତିବାଦ କଲା; କିନ୍ତୁ ସେମାନଙ୍କର କାର୍ଯ୍ୟ ସମାପ୍ତ ହେବା ପୂର୍ବରୁ ହିଁ, ସେମାନେ ଆଗୁଆଁରୁ ରୋମକୁ ପୁନଃ ଫେରିବାକୁ ଆରମ୍ଭ କରିଥିଲେ। ପର୍ଗାମସର ମଣ୍ଡଳୀ ଯେପରି ଭାବିଥିଲା, ସେପରି ସେମାନେ ମଧ୍ୟ ଭାବିଥିଲେ ଯେ ପାପାସନ୍ତାନ୍ତ୍ର ମୃତ; କିନ୍ତୁ ବାସ୍ତବରେ, ସେହିଟି ଏପର୍ଯ୍ୟନ୍ତ ଜୀବିତ ଥିଲା। ହାସ୍କେଲ୍ ମଧ୍ୟ ଚିହ୍ନଟ କରନ୍ତି ଯେ ଅବଶିଷ୍ଟ ମଣ୍ଡଳୀ ଉପରେ “ସମସ୍ତ ଅତୀତ ଯୁଗମାନଙ୍କର ସଂଚିତ କିରଣମାନ” ଦୀପ୍ତିତ ହେଉଛି।
“Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Ngizulu ka kereke leyi ya makumu—masalela—ku vonakala miseve leyi hlengeletiweke ya nkarhi hinkwawo lowu hundzeke.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.
Mi neniam sugestas, ke Haskell rekonis, ke la progresanta historio reprezentita per la sep eklezioj ankaŭ plenumiĝis en la historio de antikva Izraelo; tamen li certe subtenas tiun veron, kiam li skribas, ke “la akumulitaj radioj de ĉiuj pasintaj epokoj” “brilas” sur “la lasta eklezio.” Antikva Izraelo estas inkluzivita en la “radioj de” “pasintaj epokoj.” Kaj kvankam li subtenas la principojn necesajn por rekoni la simbolismon de la sep eklezioj en la historio de antikva Izraelo, mi ne certas, kiom profunde li rekonis la paralelojn prezentitajn en tiuj simboloj. Mi ankaŭ certas, ke li ne rekonis eĉ pli gravan aspekton de la historioj reprezentitaj de la sep eklezioj, aspekton, al kiu ni kondukas.
We will address this truth in our next article.
Nous traiterons de cette vérité dans notre prochain article.