And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
A cikin waɗannan kwanaki kuma, mutane da yawa za su tashi gāba da sarkin kudu; haka kuma, ’yan ta’adda daga cikin mutanenka za su ɗaukaka kansu domin su tabbatar da wahayi; amma za su fāɗi. Daniyel 11:14.
The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.
Die richtige Identifizierung der Macht der letzten Tage, die als das moderne Rom dargestellt wird und somit die Macht ist, welche „die Vision bestätigt“, ist wesentlich und heilsentscheidend. Sie stellt ein Element des abschließenden Prüfungsprozesses der hundertvierundvierzigtausend dar. Das Wort „Vision“ in dem Vers ist dasselbe hebräische Wort, das Salomo wählte, als er darlegte, warum Gottes Volk zugrunde geht.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Là où il n’y a point de vision, le peuple périt; mais heureux est celui qui garde la loi. Proverbes 29:18.
All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers. In the verse, there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.
Les prophètes parlent tous plus directement des derniers jours que de toute autre période de l’histoire sacrée, et l’avertissement de Salomon concernant la nécessité de posséder la « vision » est une question de vie ou de mort. La vérité opère toujours une division et produit deux classes d’adorateurs. Dans ce verset, il y a une classe qui périt et une classe qui garde heureusement la loi. Il convient toutefois de noter que le conseil de Salomon est placé dans le contexte d’une controverse au sujet de la « vérité ». Il se situe aussi dans le contexte de la parabole des dix vierges, car la parabole des dix vierges constitue une illustration principale de l’expérience du peuple de Dieu dans les derniers jours.
A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.
Mpumbavu alonga byonse biri mu mutima wakwe; kwene umuntu wa mano abifisa, abireka kufuma panyuma. Nga mfumu itegera ku bubifi, abakozi bayo bonse baba babi. Umubusu no muntu wa bufi bakumanina pamo; Yehova eulengekeshya amenso yabo bombi. Imfumu ilinganya umubusu mu bufi bwabyo, intebe yakwe ikakomeshiwa imyaka yose. Inkoni no kulanda kwa kulungama fileta amano; lelo umwana walekelwa ku bumwine aleleta nyina insoni. Ilyo ababifi bakulilamo, ubulandu bukulilamo; lelo abalungami bakamona ukuwa kwabo. Longosha umwana obe, nao akakupepa umutende; ee, akaleta okusangalala ku mutima obe. Aho te kuli ukulumonesha, abantu babula; lelo uwabika amategeko, alikwata omukisa. Imisemo 29:11–18.
It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.
Ọ bụghị ebumnobi m ịtụ aka n’ebe ndị nwere ike ijide nghọta dị iche banyere Rome nke oge a karịa nke m nọ. Ebumnobi m bụ igosi na Solomon na-agwa klaasị abụọ nke ndị na-efe ofufe okwu, ndị ọ kpọrọ “onye amamihe” na “onye nzuzu.” A na-akọwakwa “onye nzuzu” dịka “onye ajọ omume.” A na-akọwakwa ụmụ agbọghọ amamihe na ụmụ agbọghọ nzuzu nke ilu ahụ, n’ahịrị amụma nke Daniel isi nke iri na abụọ, dịka ndị amamihe na ndị ajọ omume.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Dau dau ka vakasavasavataki, ka vakasisivarataki, ka vakatovolei; ia ko ira na tamata ca era na caka ca tiko ga: ka sega ni dua vei ira na tamata ca ena kila; ia ko ira na vuku era na kila. Taniela 12:10.
Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”
Salomo og Daniel er samde med kvarandre, for alt det profetiske vitnemålet samstemmer i dei siste dagar. Dei vise forstår «auken i kunnskap».
And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.
Ang mga pantas ay magniningning na gaya ng kaningningan ng kalawakan; at yaong mga umaakay sa marami sa katuwiran ay magiging gaya ng mga bituin magpakailanman. Ngunit ikaw, O Daniel, ipinid mo ang mga salita, at tatakan mo ang aklat, hanggang sa panahon ng wakas: marami ang paroo’t parito, at ang kaalaman ay lalago. Daniel 12:3, 4.
Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.
Le verset dix identifie le processus d’épreuve en trois étapes qui passe les vierges au crible, elles qui sont appelées à être parmi les cent quarante-quatre mille. Dans les deux cas, le processus de criblage et d’épreuve est fondé sur la question de savoir si les vierges comprennent l’accroissement de la connaissance (la vision) qui a été descellé au temps de la fin, en 1989.
“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”
"সমাপ্তির কাল" শেষ দিনে ছিল ১৯৮৯ সাল, যখন দানিয়েল এগারোর চল্লিশ থেকে পঁয়তাল্লিশ পদ উন্মোচিত হয়েছিল। তখনই প্রতিষ্ঠিত হয় যে ঐ পদসমূহের বিষয় ছিল উত্তর দেশের রাজার চূড়ান্ত উত্থান ও পতন। তখনই প্রতিষ্ঠিত হয় যে ঐ পদসমূহে উত্তর দেশের রাজা শেষ দিনের পাপাল শক্তি। অনুপ্রেরণা কখনও “Modern Rome” অভিব্যক্তিটি ব্যবহার করে না। এই অভিব্যক্তিটি আমি উদ্ভাবন করেছি, শেষ দিনের পাপাল শক্তিকে নির্দেশ করার জন্য; কারণ ভবিষ্যদ্বাণীমূলক অর্থে “modern” শেষ দিনগুলোকেই নির্দেশ করে। এলেন হোয়াইট কখনও “Modern Rome” অভিব্যক্তিটি ব্যবহার করেননি।
There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.
មានទស្សនៈខុសៗគ្នាអំពីអ្នកដែល «ស្តេចខាងជើង» តំណាងឲ្យក្នុងខប្រាំមួយចុងក្រោយនៃ ដានីយ៉ែល ជំពូក ១១ ប៉ុន្តែមានតែការយល់ដឹងត្រឹមត្រូវតែមួយប៉ុណ្ណោះ។ ការយល់ដឹងថា «ស្តេចខាងជើង» នៅក្នុងខទាំងនោះគឺជាអំណាចសម្តេចប៉ាប បានកើតចេញពីសាក្សីព្យាករណ៍ជាច្រើន។ ខ ៤០ ចាប់ផ្តើមដោយកំណត់អត្តសញ្ញាណថា សាសនាអធិបតេយ្យប៉ាបបានទទួលរបួសមរណភាពនៅឆ្នាំ 1798 បន្ទាប់មក ខ ៤១ ដល់ ខ ៤៣ បញ្ជាក់អំពីសកម្មភាពនានាដែលពាក់ព័ន្ធនឹងការជាសះស្បើយនៃរបួសមរណភាពនោះ។ ខ ៤៤ ពិពណ៌នាអំពីសារដែលធ្វើឲ្យអំណាចសម្តេចប៉ាបក្តៅក្រហាយ ហើយនាំចូលទៅកាន់ ខ ៤៥ នៅពេលដែលអំណាចប៉ាបឈានដល់ចុងបញ្ចប់ចុងក្រោយ និងពេញលេញរបស់វា។ និមិត្តដែលត្រូវបានបើកត្រានៅឆ្នាំ 1989 គឺជានិមិត្តអំពីការកើនឡើងចុងក្រោយ និងការធ្លាក់ចុះចុងក្រោយនៃអំណាចសម្តេចប៉ាបនៅក្នុងថ្ងៃចុងក្រោយ។ និមិត្តនោះគឺជាការកើនឡើងនៃចំណេះដឹង ដែលបង្កើត និងបង្ហាញអ្នកថ្វាយបង្គំពីរប្រភេទ ដោយផ្អែកលើការទទួលយក ឬការបដិសេធរបស់ពួកគេចំពោះចំណេះដឹងដែលស្ថិតនៅក្នុងខទាំងនោះ។
According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?
De acordo com o mesmo capítulo em que o aumento do conhecimento foi desselado em 1989, os “violentos do teu povo”, que “se exaltarão” e por fim “cairão”, são o símbolo que estabelece a “visão”. Na peneiração final, a primeira questão probatória é quem está representado como os “violentos do teu povo”, pois eles são o símbolo profético que estabelece a “visão”. São os salteadores o poder papal, ou são os Estados Unidos?
The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.
Biɓliso ɗe Daniel e Wahayu ko deftere gooto, ko seedaaɓe ɗiɗo nder gootal ɗiɗol annabaaku. Daniel ko fuɗɗorde ndee, e Wahayu ko gasirde ndee; e ɗiɗo mum’en e cakkitii seedaaɓe ɗiɗo ɗe goonga kaɓirtinaaɗo e jamaanu timmorde, e 1989.
Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.
داﻧیال فرایندِ تطهیری را توصیف میکند که هنگامی پدید آمد که شیرِ سبطِ یهودا در سال ۱۹۸۹ آیاتِ چهل تا چهلوپنج را مُهرگشایی کرد. در آن زمان، فرایندی از آزمون آغاز شد تا معیّن سازد و آشکار کند چه کسانی «کاهنان»ی خواهند بود که قومِ عهد را تشکیل میدهند؛ همان صد و چهل و چهار هزار نفر در ایامِ آخر. هوشع نیز میافزاید که کسانی که افزایشِ معرفتِ ایامِ آخر را رد میکنند، از جملهٔ کاهنانی که صد و چهل و چهار هزار را تشکیل میدهند نخواهند شد.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Moj lud je zničen zaradi pomanjkanja spoznanja; ker si zavrgel spoznanje, bom tudi jaz zavrgel tebe, da mi ne boš več duhovnik; ker si pozabil postavo svojega Boga, bom tudi jaz pozabil tvoje otroke. Ozej 4,6.
The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.
མངོན་རྟོགས་ཀྱི་དེབ་ཀྱིས། ཁག་གཅིག་གིས་ཕྱེ་བའི་ཤེས་བྱ་དེ་དང་ལེན་མ་བྱས་པ་ནི། བཅད་ཁྲ་མ་རྫོགས་པའི་སྔ་ཙམ་དུ་ཁོང་ཚོའི་ངོས་ལེན་མེད་པ་དེ་ཉིད་འགྲུབ་པར་བྱེད་པ་ཡིན་པར་གསལ་པོར་མཚོན་ཏོ།
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
At siya’y nagsabi sa akin, Huwag mong tatakan ang mga salita ng hula ng aklat na ito: sapagkat malapit na ang panahon. Ang liko, ay hayaang magpatuloy sa pagkaliko pa rin: at ang marumi, ay hayaang magpatuloy sa karumihan pa rin: at ang matuwid, ay hayaang magpatuloy sa pagkamatuwid pa rin: at ang banal, ay hayaang magpatuloy sa kabanalan pa rin. Apocalipsis 22:10, 11.
The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.
L’histoire millérite illustre l’histoire des cent quarante-quatre mille, et ensemble, les millérites et les cent quarante-quatre mille représentent le commencement et l’achèvement du message et de l’œuvre des trois anges d’Apocalypse chapitre quatorze. Les histoires parallèles identifient les événements liés à la clôture du temps de grâce. L’œuvre de ces deux histoires a été typifiée par Élie et Jean-Baptiste.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. 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, 230.
“Tetatyao, William Miller dia nanomboka namelabelatra tamin’ny vahoaka ny zava-miafin’ny fanjakan’Andriamanitra, nitondra ny mpihaino azy namakivaky ny faminaniana hatramin’ny fiavian’i Kristy fanindroany. Isaky ny ezaka nataony dia nitombo hery izy. Tahaka an’i Jaona Mpanao-batisa izay nitory mialoha ny fiavian’i Jesosy voalohany ka nanomana ny lalana ho an’ny fahatongavany, dia toy izany koa no nanambaran’i William Miller sy ireo niara-dia taminy ny fiavian’ny Zanak’Andriamanitra fanindroany.” Early Writings, 229, 230.
The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.
Le message millérite a identifié les « événements » liés à la fin du temps de grâce, tels qu’ils sont représentés à la fois par Élie et par Jean-Baptiste.
“It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.
“Il était nécessaire que les hommes fussent réveillés quant au danger qui les menaçait; qu’ils fussent amenés à se préparer aux événements solennels liés à la clôture du temps de grâce.” The Great Controversy, 310.
In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”
ལོ་1989 ལ་ སོ་བེའི་ཡུ་ནིན་འཐོར་ཞིག་གིས་མཇུག་བསྡུ་བ་དང་བསྟུན་ནས་ དཱ་ནི་ཨེལ་གྱི་དེབ་ཀྱི་མཐའ་མའི་ཉིན་མོ་དང་འབྲེལ་བའི་ཆ་ཤས་དེ་ཕྱེ་བར་གྱུར་ཞིང་ ཚོད་ལྟའི་ལས་རིམ་ཞིག་འགོ་བཙུགས། ཚོད་ལྟ་དེ་ནི་ དཱ་ནི་ཨེལ་ལེའུ་11 པའི་ཚིགས་བཅད་མཐའ་མ་དྲུག་ནང་མཚོན་པའི་ཤེས་ཡོན་འཕེལ་བ་དེ་ དཀོན་མཆོག་གི་མི་ཚོས་རྟོགས་ནུས་མི་ནུས་སམ་ ཡང་ན་དེ་དང་འགལ་ཏེ་དང་ལེན་མི་བྱེད་པའི་ནུས་པ་ལ་གཞི་བཞག་པ་ཡིན། ཚིགས་བཅད་དེ་དག་གིས་ལེའུ་12 པའི་ཚིགས་བཅད་1 པར་འཁྲིད་དེ་ “close of probation” ཞེས་པ་ངོས་འཛིན་བྱེད། དེ་ནས་ “events connected with the close of probation” ཞེས་པའི་འཕྲིན་དེ་ཕྱེ་བར་གྱུར་ཞིང་ མི་འབུམ་བཞི་ཁྲི་བཞི་(one hundred and forty-four thousand) ཡི་ “priests” ཡིན་པའི་འོས་མི་རྣམས་ཀྱི་ལས་ཀ་འགོ་ཚུགས། ཁོ་ཚོའི་ལས་ཀ་ནི་ ཚིགས་བཅད་དེས་མཚོན་པའི་འཕྲིན་དེ་ “understand” བྱས་ཏེ་བསྒྲགས་པ་ཡིན། མི་འབུམ་བཞི་ཁྲི་བཞི་ ཡི་འཕྲིན་དང་ལས་ཀ་ནི་ མི་རྣམས་ “to prepare for the solemn events connected with the close of probation” ཞེས་པའི་དོན་དུ་སྐུལ་ལྕག་བྱེད་པའི་ཆེད་ ཕྱེ་ཟིན་པའི་འཕྲིན་དེ་འབུལ་བ་ཡིན།
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.
«آج، الیاس اور یوحنا بپتسمہ دینے والے کی روح اور قدرت میں، خدا کی مقررکردہ قاصد اُس دنیا کی توجہ اُن پُرہیبت واقعات کی طرف مبذول کرا رہے ہیں جو عنقریب مہلتِ فضل کے اختتامی لمحات اور مسیح یسوع کے بادشاہوں کے بادشاہ اور خداوندوں کے خداوند کے طور پر ظہور کے ساتھ تعلق رکھتے ہوئے وقوع پذیر ہونے والے ہیں۔ جلد ہر انسان کا اُن کاموں کے مطابق جو جسم میں کیے گئے ہیں، انصاف کیا جائے گا۔ خدا کے عدالت کے وقت آ پہنچا ہے، اور زمین پر اُس کی کلیسیا کے ارکان پر یہ سنجیدہ ذمہ داری عائد ہوتی ہے کہ وہ اُن لوگوں کو تنبیہ کریں جو گویا ابدی ہلاکت کے عین کنارے پر کھڑے ہیں۔ تمام وسیع دنیا کے ہر اُس انسان کے لیے جو توجہ دے گا، یہ واضح کر دیا جانا چاہیے کہ اُس عظیم نزاع میں کون سے اصول داؤ پر لگے ہوئے ہیں جو جاری ہے، وہ اصول جن پر تمام نوعِ انسانی کی تقدیریں موقوف ہیں۔» Prophets and Kings, 715, 716.
The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.
L’historique de Jean-Baptiste et du Christ, ainsi que l’histoire des millérites, illustre le message et l’œuvre des cent quarante-quatre mille. Jean comme Christ comprenaient leur message comme représentant la clôture du temps de grâce.
But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.
Men när han såg många av fariséerna och sadducéerna komma till hans dop, sade han till dem: Ni huggormars avföda, vem har varnat er att fly undan den kommande vreden? Matteus 3:7.
Christ presented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews about, as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.
Christo o ile a hlahisa timetso ea Jerusalema, e leng eona timetso eo Johanne a neng a ile a lemosa Bajuda ba ratang likhang ka eona, e le e atamelang. Jesu o ile a sebelisa timetso eo e le letšoao la “khalefo” e qalang ha Eena, e le Mikaele, a ema ho Daniele khaolo ea leshome le metso e ’meli, temana ea pele.
“Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.
“Christus sah in Jerusalem ein Sinnbild der Welt, verhärtet in Unglauben und Empörung und eilend dem vergeltenden Gericht Gottes entgegen. Das Wehe eines gefallenen Geschlechts, das auf seiner Seele lastete, rang seinen Lippen jenen überaus bitteren Klageruf ab. Er sah die Spur der Sünde eingezeichnet in menschliches Elend, Tränen und Blut; sein Herz wurde von unendlichem Mitleid bewegt für die Bedrängten und Leidenden der Erde; es verlangte ihn, ihnen allen Erleichterung zu bringen. Doch selbst seine Hand vermochte die Flut menschlichen Elends nicht aufzuhalten; nur wenige wollten ihre einzige Quelle der Hilfe suchen. Er war willens, seine Seele in den Tod auszuschütten, um ihnen das Heil erreichbar zu machen; doch nur wenige würden zu ihm kommen, damit sie das Leben hätten.”
“The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.
“Mae Mawredd y nefoedd mewn dagrau! Mab y Duw anfeidrol wedi ei gyffroi yn ei ysbryd, wedi ei ymgrymu dan ing! Llenwodd yr olygfa y nefoedd oll â rhyfeddod. Y mae’r olygfa honno yn datguddio i ni bechadurusrwydd aruthrol pechod; y mae’n dangos mor galed yw’r dasg, hyd yn oed i Allu Anfeidrol, i achub yr euog rhag canlyniadau troseddu cyfraith Duw. Iesu, wrth edrych ymlaen at y genhedlaeth olaf, a welodd y byd wedi ei lyncu mewn twyll tebyg i’r hyn a barodd ddinistr Jerwsalem. Pechod mawr yr Iddewon oedd eu gwrthodiad o Grist; pechod mawr y byd Cristnogol fyddai ei wrthodiad o gyfraith Duw, sef sail Ei lywodraeth yn y nefoedd ac ar y ddaear. Dirmygid gorchmynion Jehofa a’u cyfrif yn ddim. Gwrthodai miliynau mewn caethiwed i bechod, yn gaethweision i Satan, wedi eu tynghedu i ddioddef yr ail farwolaeth, wrando ar eiriau’r gwirionedd yn nydd eu hymweliad. Dallineb ofnadwy! hudoliaeth ryfedd!” The Great Controversy, 22.
The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.
ദീക്ഷാസ്നാപകനായ യോഹന്നാനും ക്രിസ്തുവും പ്രസംഗിച്ച മുന്നറിയിപ്പിന്റെ സന്ദേശം ഒരേ സന്ദേശമായിരുന്നു; അതുപോലെതന്നെ, മില്ലെറൈറ്റുകളുടെ മുന്നറിയിപ്പുസന്ദേശവും പരീക്ഷണകാലത്തിന്റെ സമാപ്തിയോടു ബന്ധപ്പെട്ട സംഭവങ്ങളെ നിർണ്ണയിച്ച്, ഒരു ലക്ഷത്തി നാല്പത്തിനാലായിരം പേർ പ്രഖ്യാപിക്കേണ്ടതായ അതേ സന്ദേശമായിരുന്നു. മൂന്ന് സാക്ഷികൾ—ദീക്ഷാസ്നാപകനായ യോഹന്നാൻ, ക്രിസ്തു, മില്ലെറൈറ്റുകൾ—സാക്ഷ്യം പറയുന്നത് ഇപ്രകാരമാണ്: ഒരു ലക്ഷത്തി നാല്പത്തിനാലായിരം പേരുടെ പ്രവർത്തിയും സന്ദേശവും 1989-ൽ മുദ്രവിമോചിതമായ അറിവിന്റെ വർധനവഴി നടപ്പിലാക്കപ്പെടുന്ന ജീവൻ-മരണപരമായ ഒരു പരീക്ഷണപ്രക്രിയയാണ്. അന്നുകാലത്ത് മുദ്രവിമോചിതമായ സന്ദേശം അന്ത്യദിനദർശനമാണ്; “പുരോഹിതന്മാർ” ആയി ഒരു ലക്ഷത്തി നാല്പത്തിനാലായിരത്തിൽ ഉൾപ്പെടേണ്ടവരായ ജ്ഞാനികൾ അതിനെ മനസ്സിലാക്കേണ്ടതാണ്. ആ സ്ഥാനാർത്ഥികൾ ആ ദർശനം മനസ്സിലാക്കുന്നില്ലെങ്കിൽ, അവർ ദുഷ്ടന്മാരെന്നും മൂഢന്മാരെന്നും തിരിച്ചറിയപ്പെടുന്നു; അവർ നശിച്ചുപോകുകയും ചെയ്യുന്നു. അറിവിന്റെ വർധനവായ ആ ദർശനത്തെ അവർ തള്ളിക്കളയുന്നതോടൊത്തു, അവരും അവരുടെ മക്കളും നിരസിക്കപ്പെടുന്നു.
God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.
Kalom ya Rabs identifies that Rome ya e exalts itself, robs God’s people, en then falls en establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test wey identifies that those candidates are either wise virgins or foolish virgins. The test is a prophetic test derived from the book of Daniel, wey is thereafter confirmed en brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, e is the final test for the one hundred and forty-four thousand. E is a prophetic test, en correctly understood e encompasses every representation of the final testing process wey is set forth within God’s sanctified prophetic testimony.
The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.
Ang proseso ng pagsubok noong panahon ni Juan Bautista at ni Cristo ay hinango mula sa aklat ni Daniel, gaya rin ng proseso ng pagsubok noong panahon ng mga Millerita. Bilang isang propetikong pagsubok, ang metodolohiya kung paano itinatatag ang katotohanan ay kasinghalaga para sa mga kandidatong iyon na mailapat nang wasto, gaya ng simpleng paninindigan sa tamang pananaw kung sino ang Makabagong Roma. Isaalang-alang man ang tamang pagkakakilanlan sa Makabagong Roma, o ang paggamit ng tamang metodolohiya, kapuwa ang dalawang sangkap ng pagsubok ay nakapaloob sa aklat ni Daniel. Sa unang kabanata ng Daniel, nilakbay ni Daniel ang isang tatlong-yugtong proseso ng pagsubok na nagsimula sa pagkain, sumunod ang isang bisuwal na pagsubok, at pagkatapos ay isang pagsubok na isinagawa ni Nabucodonosor, isang biblikal na sagisag ng Hari ng Hilaga, ang kapangyarihang papal ng mga huling araw.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Quant à ces quatre enfants, Dieu leur donna la science et l’intelligence dans toutes les lettres et dans toute la sagesse; et Daniel avait l’intelligence de toutes les visions et de tous les songes. Or, au terme des jours dont le roi avait dit qu’on les lui amenât, le chef des eunuques les fit entrer devant Nebucadnetsar. Et le roi s’entretint avec eux; et, parmi eux tous, il ne s’en trouva aucun comme Daniel, Hanania, Mischaël et Azaria; c’est pourquoi ils se tinrent devant le roi. Et dans toutes les affaires de sagesse et d’intelligence sur lesquelles le roi les interrogea, il les trouva dix fois supérieurs à tous les magiciens et astrologues qui étaient dans tout son royaume. Daniel 1:17–20.
“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.
« À la fin des jours », ce qui, prophétiquement, désigne les derniers jours où les cent quarante-quatre mille sont mis à l’épreuve, Daniel et les trois jeunes Hébreux furent trouvés « dix fois supérieurs à tous les magiciens et astrologues qui étaient dans tout son royaume », et Daniel avait « l’intelligence de toutes les visions et de tous les songes ». Daniel représente les cent quarante-quatre mille, qui, dans les derniers jours, comprennent l’accroissement de la connaissance qui survint lorsque le Christ, en tant que Lion de la tribu de Juda, descella « cette partie du livre de Daniel qui concernait les derniers jours », en 1989.
Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.
डैनियल केवल इतना ही नहीं समझता था कि स्वप्नों और दर्शनों के विषय में वह दूसरों से अधिक समझ रखता था, वरन् उसके पास “सब प्रकार के दर्शनों और स्वप्नों में समझ” थी। वह उन लोगों का प्रतिनिधित्व करता है जो “पंक्ति पर पंक्ति” की कार्यविधि का उपयोग करते हैं, क्योंकि वही कार्यविधि “सब दर्शनों और स्वप्नों” को एक संगठित संदेश में एकत्र करती है। वह संदेश, जो सब स्वप्नों और दर्शनों को एक भविष्यद्वाणी की रेखा में एकत्र करता है, “अनुग्रह-अवधि के समापन से संबंधित घटनाओं” की पहचान करता है। वह संदेश उस भविष्यद्वाणी-प्रतीक के द्वारा स्थापित होता है जो आधुनिक रोम है, वह शक्ति जो अपने आप को ऊँचा उठाती है, परमेश्वर की प्रजा को लूटती है, और गिर पड़ती है।
That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.
Dieser Kraft kann nur dadurch Geltung verschafft werden, dass die richtige Methodik angewandt wird. Die meisten, die bekennen, die Bibel zu studieren, verwerfen die Methodik von Zeile auf Zeile; und manche, die vorgeben, sie anzuwenden, gebrauchen die Regeln, aus denen die Methodik von Zeile auf Zeile besteht, in verkehrter Weise. Diese Regeln wurden zuerst von den Milleriten öffentlich zu Protokoll gegeben, und Gottes Volk der letzten Tage ist im Voraus gewarnt worden, dass diejenigen, die tatsächlich die Boten des dritten Engels sind, sich der Regeln William Millers zur prophetischen Auslegung bedienen werden.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.
« Ceux qui sont engagés dans la proclamation du message du troisième ange sondent les Écritures selon le même plan que celui qu’adopta le Père Miller. » Review and Herald, 25 novembre 1884.
William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first truth John identified when He saw Christ, was identifying Christ as the Lamb of God, that takes away the sins of the world.
William Miller ná áńgẹli mẹ́ta ti Ìfihàn orí kẹ́rìnlá jáde, a sì fi í ṣe àpèjúwe Johanu Oníbatisiti, ẹni tí ó jẹ́ ìbẹ̀rẹ̀ ìhìnrere náà tí Kristi jẹ́ ìparí rẹ̀. Sister White fi hàn ní tààrà pé ìlànà ìdánwò láti ọ̀dọ̀ Johanu Oníbatisiti sí Kristi bá ìlànà ìdánwò àwọn áńgẹli mẹ́ta mu. Johanu bẹ̀rẹ̀ iṣẹ́ ìhìnrere náà, kò sì di ṣáájú agbelebu pẹ̀lú, nígbà tí Kristi ti mú àwọn ọmọ-ẹ̀yìn Rẹ̀ lọ sí Kesarea Filipi, ni Jesu tún fi àwọn àlàyé iṣẹ́ ìhìnrere náà kún un, èyí tí Johanu ti bẹ̀rẹ̀. Òtítọ́ àkọ́kọ́ tí Johanu sọ di mímọ̀ nígbà tí ó rí Kristi, ni pípa mọ̀ Kristi gẹ́gẹ́ bí Ọdọ-agutan Ọlọrun, ẹni tí ń mú ẹ̀ṣẹ̀ ayé kúrò.
These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.
Ibyo byabereye i Betabara hakurya ya Yorodani, aho Yohana yabatizaga. Ku munsi wakurikiyeho Yohana abona Yesu aza amusanga, aravuga ati: Dore Umwana w’Intama w’Imana ukuraho ibyaha by’abari mu isi. Uwo ni we navuzeho nti: Inyuma yanjye haza umuntu unduta icyubahiro, kuko yariho mbere yanjye. Yohana 1:28–30.
Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.
Alors commença la période d’épreuve de trois ans et demi qui prit fin à la croix. Après que Jean eut été mis à mort peu avant la croix, Jésus se mit alors à expliquer cette toute première déclaration de Jean.
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.
Lorsque Jésus fut arrivé dans le territoire de Césarée de Philippe, il interrogea ses disciples, disant : Qui dit-on parmi les hommes que je suis, moi, le Fils de l’homme ? Ils répondirent : Les uns disent que tu es Jean-Baptiste ; d’autres, Élie ; d’autres encore, Jérémie, ou l’un des prophètes. Il leur dit : Et vous, qui dites-vous que je suis ? Simon Pierre répondit : Tu es le Christ, le Fils du Dieu vivant. Jésus, reprenant la parole, lui dit : Tu es heureux, Simon, fils de Jonas ; car ce ne sont pas la chair et le sang qui t’ont révélé cela, mais mon Père qui est dans les cieux. Et moi aussi, je te dis que tu es Pierre, et que sur cette pierre je bâtirai mon Église, et que les portes du séjour des morts ne prévaudront point contre elle. Je te donnerai les clefs du royaume des cieux : tout ce que tu lieras sur la terre sera lié dans les cieux, et tout ce que tu délieras sur la terre sera délié dans les cieux. Alors il recommanda à ses disciples de ne dire à personne qu’il était Jésus le Christ. Dès lors Jésus commença à montrer à ses disciples qu’il fallait qu’il allât à Jérusalem, qu’il souffrît beaucoup de la part des anciens, des principaux sacrificateurs et des scribes, qu’il fût mis à mort, et qu’il ressuscitât le troisième jour. Matthieu 16:13–21.
Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.
कैसरिया फिलिप्पी, मसीह के समय में पानेउम का नाम है, और पानेउम की पहचान दानिय्येल ग्यारह के पद चौदह के बाद आने वाले पद में की गई है, जहाँ तेरी प्रजा के डाकू, जो अपने आप को ऊँचा करते हैं, परन्तु गिर पड़ते हैं, प्रस्तुत किए गए हैं। यूहन्ना बपतिस्मा देनेवाले का संदेश, जो प्रेरित और सिद्ध था, आरम्भ का वह संदेश था जो मिलरवादी संदेश का प्रतिनिधित्व करता था, जो मिलर के नियमों पर स्थापित किया गया था। अंत में मसीह का संदेश, जो यूहन्ना के संदेश पर निर्मित था और उसका विस्तार करता था, तीन स्वर्गदूतों के संदेश के अंत के संदेश का प्रतिरूप था, जो मिलर के नियमों तथा उन विवरणों पर आधारित है जो तब मिलर के संदेश में जोड़े जाते हैं जब “पंक्ति पर पंक्ति” की कार्यविधि अंत तक पहुँचती है।
To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.
ઘટના-દર્શનને “આધુનિક રોમ”ના પ્રતીક સાથે સ્થાપિત કરનાર પ્રતીક વિષે ખોટી સમજ સુધી પહોંચવું, ખ્રિસ્તના ઇતિહાસમાં ક્રોસના સંદેશને નકારનારાઓ સાથે સમાનાંતર છે. અમને જણાવવામાં આવ્યું છે કે યોહાન બાપ્તિસ્તના સંદેશને નકારનાર યહૂદીઓ ઈસુના ઉપદેશોથી લાભાન્વિત થઈ શક્યા નહોતાં, અને જે યહૂદીઓએ એ જ કાર્ય કર્યું તેમનો ઇતિહાસ પ્રથમ દૂતના સંદેશને નકારનારાઓનું પ્રતિનિધિત્વ કરે છે. મિલરાઇટોએ “તારા લોકોના લૂંટારાઓ”ને—જેને મેં પછી “આધુનિક રોમ” શબ્દોથી ઓળખાવ્યા—પાપલ સત્તા તરીકે ઓળખ્યા.
We will continue these considerations in the next article.
Nous poursuivrons ces considérations dans le prochain article.