We have been forewarned that “old controversies” would be revived in the last days.
A ti kilọ́ fún wa tẹ́lẹ̀ pé “àwọn àríyànjiyàn àtijọ́” yóò tún dìde ní àwọn ọjọ́ ìkẹyìn.
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising.” Selected Messages, book 2, 109.
“Dans l’histoire et la prophétie, la Parole de Dieu dépeint le conflit prolongé entre la vérité et l’erreur. Ce conflit est encore en cours. Les choses qui ont été se répéteront. D’anciennes controverses seront ravivées, et de nouvelles théories surgiront continuellement.” Selected Messages, book 2, 109.
Invariably those old controversies were a satanic attempt to undermine the role of Modern Rome, for it is papal Rome of the last days who establishes the vision. There are several examples of this fact in the history of Adventism. The first was the controversy between the Protestants and the Millerites as represented upon the 1843 pioneer chart. The only reference on the sacred 1843 pioneer chart, which “was directed by the Lord and should not be altered,” that was not a direct reference to a prophetic truth of God’s word, was the representation of the controversy of the Millerites with the Protestants of that period. The Protestants identified the “robbers of thy people” of Daniel chapter eleven, verse fourteen as Antiochus Epiphanes, while the Millerites knew it was Rome.
Toujours, ces anciennes controverses constituaient une tentative satanique de miner le rôle de la Rome moderne, car c’est la Rome papale des derniers jours qui établit la vision. Plusieurs exemples de ce fait se trouvent dans l’histoire de l’adventisme. Le premier fut la controverse entre les protestants et les millérites, telle qu’elle est représentée sur le tableau pionnier de 1843. La seule mention figurant sur le saint tableau pionnier de 1843, lequel « fut dirigé par le Seigneur et ne devait pas être modifié », qui ne fût pas une référence directe à une vérité prophétique de la Parole de Dieu, était la représentation de la controverse des millérites avec les protestants de cette époque. Les protestants identifiaient les « brigands de ton peuple » de Daniel, chapitre onze, verset quatorze, à Antiochus Épiphane, tandis que les millérites savaient qu’il s’agissait de Rome.
“164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.” 1843 Pioneer Chart.
«164 Mort d’Antiochus Épiphane, lequel, bien entendu, ne s’éleva pas contre le Prince des princes, puisqu’il était mort depuis 164 ans avant la naissance du Prince des princes.» 1843 Pioneer Chart.
Thereafter there was the controversy between James White and Uriah Smith over the correct identification of the “king of the north” in Daniel chapter eleven. James was correct in identifying the “king of the north” in the final verses of Daniel eleven as papal Rome, or as I call it modern Rome. Smith argued the “king of the north” of Daniel chapter eleven, verse thirty-six was atheistic France.
پس از آن، مناقشهای میان جیمز وایت و اوریا اسمیت دربارهٔ شناسایی درستِ «پادشاه شمال» در فصل یازدهم دانیال پدید آمد. جیمز در اینکه «پادشاه شمال» را در آیات پایانی دانیال یازده، رومِ پاپی، یا آنگونه که من مینامم، رومِ جدید، تشخیص میداد، بر حق بود. اسمیت استدلال میکرد که «پادشاه شمال» در دانیال فصل یازده، آیهٔ سیوشش، فرانسهٔ بیخدا بود.
“VERSE 36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done.
“VESI 36. Na mfalme atatenda sawasawa na mapenzi yake; naye atajiinua, na kujitukuza juu ya kila mungu, naye atasema mambo ya ajabu dhidi ya Mungu wa miungu; naye atafanikiwa hata ghadhabu itakapokamilika; kwa maana lile lililokusudiwa litatendeka.
“The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and the Revelation, 292.
«Աստեղ ներկայացված արքան չի կարող նշանակել այն նույն իշխանությունը, որի մասին վերջինը խոսվեց, այսինքն՝ պապական իշխանությունը, որովհետև այս բնորոշումները ճիշտ չեն լինի, եթե կիրառվեն այդ իշխանության նկատմամբ»։ Uriah Smith, Daniel and the Revelation, 292.
Smith inserted his own “private interpretation” when he stated, “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” God’s Word never fails, and it is grammatically incorrect to use a human proposition to deny the clear grammatical structure of the passage. The verse says “and the king” which demands that the king being identified is the same king represented in the previous passage. There is no evidence of a new king, and Smith affirms the “same power which was last noticed” was the “papal power.” He acknowledges in his book that from verse thirty-one through verse thirty-five is the papal power, and with no grammatical evidence identifying a new king in verse thirty-six, he simply argues that the verses following verse thirty-five do not represent the prophetic characteristics of the papal power. He therefore inserts his opinion about France.
Smith lõi í eigin “einkatýðing”, tá ið hann segði: “Kongurin, sum her verður nevndur, kann ikki merkja sama veldi, sum seinast varð umrøtt; nevniliga pápaveldið; tí ásetingarnar fara ikki at halda, um tær verða nýttar um tað veldið.” Orð Guds svíkur ongantíð, og tað er málfrøðiliga skeivt at brúka eina menniskjaliga framsøgn til at nokta hina greiðu málfrøðiligu bygnaðin í tekstbrotinum. Versið sigur “og kongurin”, og tað krevur, at kongurin, sum verður eyðmerktur, er sami kongur, sum verður umboðaður í undanfarna tekstbrotinum. Einki prógv er fyri einum nýggjum kongi, og Smith staðfestir, at “sama veldi, sum seinast varð umrøtt”, var “pápaveldið”. Hann viðurkennir í bók síni, at frá versi ein og tríati til versi fimm og tríati er talan um pápaveldið, og uttan nakað málfrøðiligt prógv, sum eyðmerkir ein nýggjan kong í versi seks og tríati, heldur hann einfalt uppá, at versini eftir versi fimm og tríati ikki umboða profetisku eyðkennini hjá pápaveldinum. Tí setir hann sína hugsan um Frakland inn.
When Smith addresses verse forty, the faulty prophetic platform he has erected with his private interpretation forces him to identify a three way war, that by his conjectures identifies the king of the south as Egypt, who in the verse “pushes” against France, and Turkey he identifies as the king of the north who also comes against France. That added human interpretation builds a prophetic model that has Smith identifying a literal Armageddon, where Turkey marches to Jerusalem, marking the close of human probation as Michael stands up. Many books in Adventism’s history have been written correctly identifying the fallacy of such an application.
Lorsque Smith aborde le verset quarante, la plate-forme prophétique défectueuse qu’il a édifiée par son interprétation privée le contraint à discerner une guerre à trois voies, laquelle, selon ses conjectures, identifie le roi du midi à l’Égypte, qui, dans le verset, « heurte » la France, tandis qu’il identifie la Turquie comme le roi du nord, qui vient également contre la France. Cette interprétation humaine ajoutée édifie un modèle prophétique qui amène Smith à identifier un Armageddon littéral, où la Turquie marche sur Jérusalem, marquant la clôture du temps de grâce pour l’humanité au moment où Michel se lève. De nombreux ouvrages dans l’histoire de l’adventisme ont été écrits en identifiant à juste titre la fausseté d’une telle application.
It is not the purpose of this article to address the fruits of Uriah Smith’s private interpretation, but simply to identify the controversy that ensued when he began to promote his private interpretation, for as James White opposed his fallacious view it became another line of controversy in Adventism where the correct identification of Rome was attacked by a false application.
Не е целта на тази статия да разглежда плодовете на частното тълкуване на Урия Смит, а просто да посочи спора, който последва, когато той започна да прокарва своето частно тълкуване; защото, тъй като Джеймс Уайт се противопостави на неговото погрешно становище, това се превърна в още една линия на спор в адвентизма, в която правилното отъждествяване на Рим беше атакувано чрез едно лъжливо приложение.
There was also the long-drawn-out controversy over “the daily” in the book of Daniel, when Laodicean Adventism adopted the apostate Protestant view identifying “the daily” in the book of Daniel as Christ’s sanctuary ministry, in contradiction to the established foundational truth that “the daily” was a symbol of pagan Rome.
Нөгөөтэйгүүр, Даниелын ном дахь “өдөр тутмын” тухай удаан үргэлжилсэн маргаан ч байсан бөгөөд энэ үед Лаодикийн Адвентизм урвасан Протестант үзлийг хүлээн авч, Даниелын ном дахь “өдөр тутмын”-ыг Христийн ариун сүм дэх үйлчлэл гэж тодорхойлсон нь “өдөр тутмын” нь харь Ромын бэлгэ тэмдэг байсан гэсэн тогтсон суурь үнэнтэй зөрчилдөж байв.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74.
«Затем я увидела относительно „ежедневного“ (Даниил 8:12), что слово „жертва“ было добавлено человеческой мудростью и не принадлежит тексту, и что Господь дал правильное понимание этого тем, кто возвещал весть о часе суда. Когда существовало единство, до 1844 года, почти все были едины в правильном понимании „ежедневного“; но в смятении после 1844 года были приняты другие взгляды, и последовали тьма и замешательство. Время не было испытанием с 1844 года, и оно уже никогда вновь не будет испытанием». Early Writings, 74.
At the time of the end, in 1989, when the last six verses of Daniel eleven were unsealed, the king of the north was then recognized to be papal Rome, just as James White previously identified in his controversy with Uriah Smith. White had applied the methodology of “line upon line” as he addressed Smith’s fallacy. White argued if the last power represented in Daniel two, and the last power represented in Daniel seven, and the last power represented in Daniel eight were all Rome, then upon three lines of witnesses the power who comes to his end in Daniel eleven is Rome, not Smith’s claim that it is Turkey.
La fin du temps, en 1989, lorsque les six derniers versets de Daniel onze furent descellés, le roi du nord fut alors reconnu comme étant la Rome papale, ainsi que James White l’avait auparavant identifié dans sa controverse avec Uriah Smith. White avait appliqué la méthodologie de « ligne sur ligne » en répondant au sophisme de Smith. White soutenait que si la dernière puissance représentée dans Daniel deux, et la dernière puissance représentée dans Daniel sept, et la dernière puissance représentée dans Daniel huit étaient toutes Rome, alors, sur la déposition de trois lignes de témoins, la puissance qui vient à sa fin dans Daniel onze est Rome, et non, comme Smith le prétendait, la Turquie.
The prophetic movement of the third angel which began in 1989, was confronted shortly after September 11, 2001 with a controversy over Joel chapter one. Within the first five verses, two witnesses, first of generations, then of insects identify a progressive destruction brought upon Adventism by Rome. The “drunkards” in prophecy according to Isaiah are the “scornful men which rule Jerusalem.” They awake in the fourth and final generation. The progressive destruction is a spiritual destruction for it is addressing Jerusalem of the last days, and from the rebellion of 1863 onward the Laodicean Seventh-day Adventists progressively imbibed in the doctrines of Rome.
Ang ikatlong anghel na kilusang panghula na nagsimula noong 1989 ay di naglaon matapos ang Setyembre 11, 2001 ay hinarap ng isang pagtatalo hinggil sa Joel kabanata uno. Sa loob ng unang limang talata, dalawang saksi—una, ng mga salinlahi, at pagkatapos, ng mga kulisap—ang tumutukoy sa isang paunlad na pagkawasak na ipinataw ng Roma sa Adventismo. Ang mga “manginginom” sa hula, ayon kay Isaias, ay ang mga “mapanlibak na lalaking namamahala sa Jerusalem.” Sila ay nagigising sa ikaapat at huling salinlahi. Ang paunlad na pagkawasak ay isang espirituwal na pagkawasak, sapagkat tinutukoy nito ang Jerusalem ng mga huling araw, at mula sa paghihimagsik ng 1863 pasulong, ang mga Laodiceang Seventh-day Adventists ay unti-unting nakibahagi sa mga doktrina ng Roma.
The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, for it is cut off from your mouth. Joel 1:1–5.
Parole du Seigneur qui fut adressée à Joël, fils de Pethuel. Écoutez ceci, vieillards, et prêtez l’oreille, vous tous, habitants du pays. Cela est-il arrivé de vos jours, ou même aux jours de vos pères? Racontez-le à vos enfants, et que vos enfants le racontent à leurs enfants, et leurs enfants à une autre génération. Ce qu’a laissé le gazam, la sauterelle l’a dévoré; ce qu’a laissé la sauterelle, le yélek l’a dévoré; ce qu’a laissé le yélek, le hasil l’a dévoré. Réveillez-vous, ivrognes, et pleurez; gémissez, vous tous qui buvez du vin, à cause du moût, car il vous est ôté de la bouche. Joël 1:1–5.
After the great buildings of New York City came down, it was understood that the latter rain then began to “sprinkle”, and that the controversy of Habakkuk chapter two, that was fulfilled in Millerite history, was once again under way. The controversy was over correct prophetic methodology.
Bayan bumagsak ang malalaking gusali ng New York City, naunawaan na noon nagsimulang “magwisik” ang huling ulan, at na ang pagtatalo sa Habakkuk kabanata dalawa, na natupad sa kasaysayang Millerita, ay muli nang nagsimula. Ang pagtatalo ay tungkol sa wastong pamamaraang panghula.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:1–5.
Je me tiendrai à mon poste, et je me placerai sur la tour, et je veillerai pour voir ce qu’il me dira, et ce que je répondrai quand je serai repris. Et l’Éternel me répondit, et dit : Écris la vision, et grave-la clairement sur des tables, afin qu’on la lise couramment. Car la vision est encore pour un temps déterminé ; mais à la fin elle parlera, et ne mentira point : si elle tarde, attends-la ; car elle s’accomplira certainement, elle ne tardera point. Voici, son âme qui s’élève n’est pas droite en lui ; mais le juste vivra par sa foi. Et même, parce qu’il pèche par le vin, c’est un homme orgueilleux, qui ne demeure pas en repos ; il élargit son désir comme le séjour des morts, et il est comme la mort, et ne peut être rassasié ; mais il rassemble auprès de lui toutes les nations, et amasse auprès de lui tous les peuples. Habakkuk 2:1–5.
The testing of Habakkuk two typified the testing of the movement of the one hundred and forty-four thousand which began when the mighty angel of Revelation chapter eighteen descended on September 11, 2001. Then a controversy began between those who stood upon the foundations of Adventism represented upon the 1843 pioneer chart, and those who in Habakkuk transgress “by wine” and who were the “drunkards” of Joel who then “awoke,” only to have the “new wine” cut off from their “mouth.”
हबक्कूक अध्याय दो की परीक्षा ने उन एक लाख चवालीस हज़ारों के आंदोलन की परीक्षा का प्रतिरूप प्रस्तुत किया, जो तब आरम्भ हुई जब प्रकाशितवाक्य अध्याय अठारह का शक्तिशाली स्वर्गदूत 11 सितम्बर 2001 को उतरा। तब उन लोगों के बीच एक विवाद आरम्भ हुआ जो 1843 के अग्रदूत चार्ट पर निरूपित ऐडवेंटवाद की नींवों पर खड़े थे, और उन लोगों के बीच भी, जो हबक्कूक में “मदिरा के द्वारा” अपराध करते हैं और जो योएल के “मद्यपी” थे, जो तब “जाग उठे,” केवल इसलिए कि “नया दाखमधु” उनके “मुख” से काट दिया गया।
The Hebrew word “reproved” in verse one means “argued with”. The argument given to the Millerite watchmen was represented upon the 1843 pioneer chart which was produced in May of 1842 in fulfillment of these verses. One class who lived by their faith was in controversy over the prophetic present truth message for that period, with another class who transgressed by wine. Those are Joel’s drunkards who awake to find the wine, a symbol of doctrine, is cut off from their mouths. They are Isaiah’s drunkards of Ephraim who rule Jerusalem and are unable to understand the book that is sealed.
“Reproved” 不一节中的希伯来词意为“与……争辩”。赐给米勒派守望者的论据，表现在 1843 年先驱图表之上；该图表于 1842 年 5 月制成，乃是为应验这些经文。在那一时期，有一等人凭着信心而活，就当时先知性的现代真理信息，与另一等因酒而犯罪的人发生争论。后者就是约珥书中的醉酒的人；他们醒来时，发现酒——作为教义的象征——已从他们口中断绝。他们也是以赛亚书中以法莲的醉酒之人，辖管耶路撒冷，却不能明白那封住的书卷。
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. . .. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. . .. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 28:1–3, 14; 29:9–12.
Malheur à la couronne d’orgueil, aux ivrognes d’Éphraïm, dont la glorieuse beauté est une fleur qui se fane, placée sur le sommet des grasses vallées de ceux qui sont vaincus par le vin ! Voici, le Seigneur a un homme puissant et fort, qui, tel une tempête de grêle et un ouragan destructeur, tel un déluge d’eaux puissantes débordantes, la jettera par terre avec force. La couronne d’orgueil, les ivrognes d’Éphraïm, sera foulée aux pieds…. Arrêtez-vous, et soyez dans l’étonnement ; poussez des cris, et criez : ils sont ivres, mais non de vin ; ils chancellent, mais non sous l’effet des boissons fortes…. C’est pourquoi écoutez la parole du Seigneur, hommes moqueurs, qui gouvernez ce peuple qui est à Jérusalem. Car le Seigneur a répandu sur vous un esprit de profond sommeil, et il a fermé vos yeux : les prophètes et vos chefs, les voyants, il les a couverts. Et toute vision est devenue pour vous comme les paroles d’un livre scellé, qu’on remet à un homme instruit, en disant : Lis ceci, je te prie ; et il dit : Je ne le puis, car il est scellé. Et l’on remet le livre à celui qui n’est pas instruit, en disant : Lis ceci, je te prie ; et il dit : Je ne suis pas instruit. Ésaïe 28:1–3, 14 ; 29:9–12.
The argument of Habakkuk between the drunkards of Ephraim and those who walk by faith in God’s prophetic Word is specifically identified as the argument over correct versus incorrect methodology in Isaiah’s testimony, for Isaiah identifies that it is the methodology of “line upon line” that causes the drunkards to stumble and enter into a covenant of death.
L’argument d’Habacuc entre les ivrognes d’Éphraïm et ceux qui marchent par la foi en la parole prophétique de Dieu est expressément identifié comme le débat portant sur la méthodologie correcte par opposition à la méthodologie erronée dans le témoignage d’Ésaïe, car Ésaïe précise que c’est la méthodologie du « précepte sur précepte » qui fait trébucher les ivrognes et les fait entrer dans une alliance avec la mort.
But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:7–15.
एह सभ सेहो दाखरसक कारण भटकि गेल छथि, आ मदिरासँ बाटसँ हटि गेल छथि; याजक आ भविष्यवक्ता मदिरासँ भटकि गेल छथि, ओ सभ दाखरससँ निगलि लेल गेल छथि, मदिराक कारण बाटसँ हटि गेल छथि; ओ सभ दर्शनमे भ्रम करैत छथि, निर्णयमे ठोकर खाइत छथि। किएक तँ सभटा मेज वमन आ मलिनतासँ भरल अछि, एहन कोनो स्थान स्वच्छ नहि बचल अछि। ओ ककरा ज्ञान सिखाओत? आ ककरा सिद्धान्त बुझाओत? की तिनकाहि जे दूधसँ छुड़ाओल गेल छथि, आ स्तनसँ अलग कयल गेल छथि? किएक तँ आज्ञा पर आज्ञा, आज्ञा पर आज्ञा; पाँति पर पाँति, पाँति पर पाँति; एतय अल्प, ओतय अल्प होयब आवश्यक अछि। किएक तँ हकलायल ओंठसँ आ दोसर भाषामे ओ एहि लोकसभसँ बात करताह। जाहि सभसँ ओ कहलनि, “ई विश्राम अछि, जाहिसँ अहाँ सभ क्लान्तकेँ विश्राम दै सकैत छी; आ ई ताजगी अछि”; तौओ ओ सभ सुनए नहि चाहलनि। मुदा प्रभुक वचन हुनक लेल आज्ञा पर आज्ञा, आज्ञा पर आज्ञा; पाँति पर पाँति, पाँति पर पाँति; एतय अल्प, ओतय अल्प भेल, जाहिसँ ओ सभ जाए, आ पाछाँ दिस खसि पड़ए, आ टूटि जाए, आ फँसि जाए, आ पकड़ल जाए। तेँ हे उपहास करनिहार पुरुषसभ, जे यरूशलेममे रहनिहार एहि लोकपर शासन करैत छी, प्रभुक वचन सुनू। किएक तँ अहाँ सभ कहलहुँ अछि, “हम सभ मृत्युसँ एक वाचा कयने छी, आ अधोलोकसँ एक समझौता कयने छी; जखन प्रबल दण्ड पार होयत, तँ से हमरा सभ धरि नहि पहुँचत; किएक तँ हम सभ झूठकेँ अपन आश्रय बना लेने छी, आ मिथ्याकेँ नीचाँ अपनेँकेँ नुकौने छी।” यशायाह 28:7–15।
Isaiah then identifies what God placed into the controversy of Habakkuk that would bring judgment upon the drunkards, and it was the foundation stone, the “seven times” of Leviticus twenty-six, which was the first time prophecy that Gabriel and the angels led William Miller to understand.
Хораз ҳааким Ҳабаққуқтың айтысына қойған нәрсенің не екенін, маскүнемдерге үкім алып келетінін көрсетеді: ол — іргетас тасы, Леуіліктердің жиырма алтыншы тарауындағы «жеті уақыт» еді; бұл Жәбірейіл мен періштелер Уильям Миллерді түсінуге жетелеген алғашқы уақыт туралы пайғамбарлық болатын.
Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:16–18.
C’est pourquoi ainsi parle le Seigneur, l’Éternel : Voici, je mets pour fondement en Sion une pierre, une pierre éprouvée, une pierre angulaire précieuse, un solide fondement ; celui qui croit ne se hâtera point. Je ferai du jugement le cordeau, et de la justice le niveau ; la grêle emportera le refuge du mensonge, et les eaux inonderont la retraite cachée. Votre alliance avec la mort sera annulée, et votre pacte avec le séjour des morts ne subsistera pas ; quand le fléau débordant passera, vous serez foulés par lui. Ésaïe 28:16–18.
Shortly after the Lord led His people back to the old paths, beginning on September 11, 2001 there was a group who had been participating in the movement who determined that the four insects of Joel represented Islam of the third woe. When the methodology of “line upon line” had been opened up to God’s people in that final generation, a key prophetic rule was recognized. That rule is the triple application of prophecy, and the group that determined the four generations of Joel represented Islam of the third woe, incorrectly applied the rule of a triple application of prophecy to uphold their incorrect application.
Poco después de que el Señor condujera a Su pueblo de regreso a las sendas antiguas, a partir del 11 de septiembre de 2001 hubo un grupo que había estado participando en el movimiento y que determinó que los cuatro insectos de Joel representaban al islam del tercer ay. Cuando la metodología de «línea sobre línea» fue abierta al pueblo de Dios en esa generación final, se reconoció una regla profética clave. Esa regla es la triple aplicación de la profecía, y el grupo que determinó que las cuatro generaciones de Joel representaban al islam del tercer ay aplicó incorrectamente la regla de la triple aplicación de la profecía para sostener su aplicación errónea.
Then in the 2014 time period Satan was allowed into this movement with the homosexual “woke” agenda out of Great Britain and Australia that based its attack upon a false interpretation of the history represented in Daniel chapter eleven verses one through fifteen. The pro-homosexual leaders who infiltrated and attacked this movement ultimately claimed that Adventism needed to apologize to the pope of Rome, for supposedly making false accusations against the antichrist, the pope of Rome. The purpose of this attack was to slay the movement, and primarily to produce confusion on the very passage (Daniel 11:1–15) where “the robbers of thy people” are identified.
Takavela hi nkarhi wa 2014, Sathana u pfumeleriwe ku nghena eka nhlangano lowu hi ajenda ya vumunhu bya rimbewu rin’we ya “woke” leyi humaka eBritain Lonkulu na le Australia, leyi sekeriseke ku hlasela ka yona ehenhla ka nhlamuselo ya mavunwa ya matimu lama yimeleriweke eka Daniele ndzimana ya khume na rin’we tindzimana ta sungula ku ya eka ta khume na ntlhanu. Varhangeri lava a va seketela vumunhu bya rimbewu rin’we, lava ngheneke hi vuxisi kutani va hlasela nhlangano lowu, eku heteleleni va vule leswaku Vuvadventista a byi fanele ku kombela ku rivaleriwa eka mupapa wa Rhoma, hikuva, hilaha swi vuriwaka hakona, byi endle swihehlo swa mavunwa eka nala wa Kriste, mupapa wa Rhoma. Xikongomelo xa ku hlasela loku a ku ri ku dlaya nhlangano lowu, naswona ngopfu-ngopfu ku tisa mpfilumpfilu eka ndzimana hinkwayo yoleyo (Daniele 11:1–15) laha “vaphangi va vanhu va wena” va tivisiwaka kona.
All these controversies were an attempt by Satan to confuse the symbol of papal Rome. There is nothing new under the sun, according to the wisest man who ever lived. Today the controversy is again based upon the identification of Rome, symbolized as “the robbers of thy people”. The new and private interpretation claims “the robbers of thy people” is the United States, and in doing so they are evidently unaware that this is the identical controversy as the very first controversy between the Millerites and Protestants, and the old saying attributed to sixteenth century author John Heywood that states, “There are none so blind as those who will not see.” Another variation of his phrase is “None so deaf as those who will not hear.” Most probably don’t know this phrase is attributed to Heywood, nor do they understand that the phrase of Heywood was derived from the Bible passages such as found in Jeremiah, Isaiah and quoted by Jesus in the New Testament.
Todas estas controvérsias foram uma tentativa de Satanás de confundir o símbolo da Roma papal. Não há nada de novo debaixo do sol, segundo o homem mais sábio que já viveu. Hoje, a controvérsia volta a basear-se na identificação de Roma, simbolizada como “os roubadores do teu povo”. A nova e particular interpretação afirma que “os roubadores do teu povo” são os Estados Unidos, e, ao fazê-lo, evidentemente desconhecem que esta é exatamente a mesma controvérsia da primeiríssima controvérsia entre os mileritas e os protestantes, bem como o antigo dito atribuído ao autor do século dezesseis, John Heywood, que declara: “Não há nenhum tão cego como aquele que não quer ver.” Outra variação de sua frase é: “Ninguém é tão surdo como aquele que não quer ouvir.” Muito provavelmente, a maioria não sabe que esta frase é atribuída a Heywood, nem compreende que a frase de Heywood foi derivada de passagens bíblicas como as encontradas em Jeremias, em Isaías, e citadas por Jesus no Novo Testamento.
Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:21.
Écoutez maintenant ceci, peuple insensé et dépourvu d’intelligence, qui avez des yeux et ne voyez point, qui avez des oreilles et n’entendez point. Jérémie 5:21.
It is Daniel’s “wicked” and Matthew’s “foolish virgins” that do not understand the “increase of knowledge”. The increase of knowledge in 1989 was primarily the recognition that the last six verses of Daniel chapter eleven identify the final rise and fall of papal, or as I labeled it Modern Rome. The verses identify the United States, but only the relation of the United States to the papal power. The “wicked” and “foolish” are contrasted with the “wise”, and the wise of the last days do have understanding of the increase of knowledge in 1989. The foolish are those who have eyes, but do not see, and ears and do not hear.
Det var Daniels «ugudelige» og Matteus’ «u-kloke jomfruer» som ikke forstår «kunnskapens vekst». Kunnskapens vekst i 1989 var først og fremst erkjennelsen av at de siste seks versene i Daniel kapittel elleve identifiserer den endelige oppgangen og fallet til det pavelige, eller slik jeg betegnet det, det moderne Roma. Versene identifiserer De forente stater, men bare De forente staters forhold til den pavelige makt. De «ugudelige» og de «u-kloke» settes i kontrast til de «vise», og de vise i de siste dager har forståelse av kunnskapens vekst i 1989. De u-kloke er dem som har øyne, men ikke ser, og ører, men ikke hører.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:8–10.
Aku juga mendengar suara Tuhan, firman-Nya: Siapakah yang akan Kuutus, dan siapakah yang mau pergi untuk Kami? Lalu aku menjawab: Ini aku, utuslah aku. Maka firman-Nya: Pergilah, dan katakanlah kepada bangsa ini: Memang kamu mendengar, tetapi tidak memahami; memang kamu melihat, tetapi tidak menangkap maknanya. Buatlah hati bangsa ini menjadi tebal, buatlah telinganya berat mendengar, dan pejamkanlah matanya; supaya jangan mereka melihat dengan matanya, dan mendengar dengan telinganya, dan memahami dengan hatinya, lalu berbalik dan menjadi sembuh. Yesaya 6:8–10.
The people being addressed in Isaiah chapter six, are those who profess to be in the “present truth” message that arrived on September 11, 2001, for Isaiah six marks the passage as occurring when “the earth is full of the glory of the Lord”. The earth was lightened with God’s glory when the angel of Revelation eighteen descended when the great buildings of New York City were thrown down by a touch from God.
Die in Jesaja Kapitel sechs Angesprochenen sind jene, die bekennen, sich in der Botschaft der „gegenwärtigen Wahrheit“ zu befinden, die am 11. September 2001 eintraf; denn Jesaja 6 kennzeichnet die Stelle als zu der Zeit geschehend, da „die Erde voll ist von der Herrlichkeit des Herrn“. Die Erde wurde mit der Herrlichkeit Gottes erleuchtet, als der Engel aus Offenbarung achtzehn herabkam, als die großen Gebäude von New York City durch eine Berührung Gottes niedergeworfen wurden.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Isaiah 6:1–4.
어왕 웃시야가 죽던 해에 내가 또 보니, 주께서 높이 들린 보좌에 앉으셨는데, 그의 옷자락이 성전에 가득하였더라. 그 위에 스랍들이 서 있었는데, 각기 여섯 날개가 있어 그 둘로는 자기 얼굴을 가리고, 그 둘로는 자기 발을 가리고, 그 둘로는 날더라. 서로 불러 이르되, 거룩하다, 거룩하다, 거룩하다, 만군의 여호와여, 온 땅에 그의 영광이 충만하도다, 하니라. 외치는 자의 소리로 말미암아 문지방의 터가 움직였고, 성전에는 연기가 가득하였더라. 이사야 6:1–4.
Sister White connects the angel’s proclamation with the event that marks when the angel of Revelation chapter eighteen fills the earth with his glory.
Ua opæa e Sister White le folafolaga a le agelu i le mea na tupu lea e faailogaina ai le taimi e faatumu ai e le agelu o le Faaaliga mataupu e sefulu ma le valu le lalolagi i lona mamalu.
“When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]
«اَللہ تعالیٰ جب یسعیاہ کو اپنی قوم کے پاس ایک پیغام دے کر بھیجنے والا تھا، تو اُس نے پہلے نبی کو رویا میں مقدِس کے اندر اقدس الاقداس کی طرف دیکھنے کی اجازت دی۔ اچانک ہیکل کا پھاٹک اور اندرونی پردہ گویا اوپر اٹھا لیا گیا یا ہٹا دیا گیا، اور اُسے اندر، اقدس الاقداس پر نگاہ کرنے کی اجازت ملی، جہاں خود نبی کے قدم بھی داخل نہیں ہو سکتے تھے۔ اُس کے سامنے یہوواہ کا ایک رویا نمودار ہوا کہ وہ ایک بلند اور برتر تخت پر متمکن ہے، اور اُس کے جلال کا دامن ہیکل کو بھرے ہوئے ہے۔ تخت کے گرد سرافیم تھے، جیسے اُس عظیم بادشاہ کے گرد محافظ ہوتے ہیں، اور وہ اُس جلال کو منعکس کر رہے تھے جو اُنہیں گھیرے ہوئے تھا۔ جب اُن کے حمد کے نغمے تعظیم کے گہرے سُروں میں گونجے، تو پھاٹک کے ستون لرز اٹھے، گویا زلزلہ سے ہلا دیے گئے ہوں۔ یہ فرشتے، جن کے ہونٹ گناہ کی آلودگی سے پاک تھے، خدا کی ستائش انڈیلی جا رہے تھے۔ ’’قدوس، قدوس، قدوس، ربُّ الافواج ہے،‘‘ وہ پکارے؛ ’’تمام زمین اُس کے جلال سے معمور ہے۔‘‘ [دیکھیے یسعیاہ 6:1–8.]»
“The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’” Gospel Workers, 21.
Les séraphins qui entourent le trône sont à ce point pénétrés d’une crainte révérencielle tandis qu’ils contemplent la gloire de Dieu, qu’ils ne se considèrent pas un seul instant avec admiration. Leur louange s’adresse au Seigneur des armées. Lorsqu’ils portent leurs regards vers l’avenir, où la terre entière sera remplie de Sa gloire, le chant triomphal se répercute de l’un à l’autre en une mélodieuse cantilène : « Saint, saint, saint est le Seigneur des armées. » Gospel Workers, 21.
Isaiah, representing God’s people during the sealing time that began on September 11, 2001, was given a message to carry to a people who had eyes, but did not choose to see, and ears, but did not choose to hear. Jesus, as Alpha and Omega, illustrates the end of the sealing time of the one hundred and forty-four thousand with the beginning. At the end there will again be a messenger represented by Isaiah who carries a message to a people who choose not to see and hear. That message will produce the final purging of the one hundred and forty-four thousand. The message is the words of Truth, that are brought from God’s prophetic testimony. That prophetic testimony is the “vision” that is established by the power symbolized as “the robbers of thy people”.
యెషయా, 2001 సెప్టెంబర్ 11న ప్రారంభమైన ముద్రణకాలములో దేవుని ప్రజలను ప్రాతినిధ్యం వహించుచు, కన్నులు కలిగియుండి చూడుటకు ఎంచుకోని, చెవులు కలిగియుండి వినుటకు ఎంచుకోని ప్రజలయొద్దకు తీసికొనివెళ్లుటకై ఒక సందేశము పొందెను. ఆల్ఫా మరియు ఓమెగా అయిన యేసు, నూట నలభై నాలుగు వేలమంది ముద్రణకాలమునకు ఆరంభముతో ముగింపును చిత్రింపుచున్నాడు. ముగింపులోను మరల యెషయా ద్వారా సూచింపబడిన ఒక దూత ఉండును; అతడు చూడకను వినకను ఉండుటకే ఎంచుకొనిన ప్రజలయొద్దకు ఒక సందేశమును తీసికొనివెళును. ఆ సందేశమే నూట నలభై నాలుగు వేలమందికి చివరి శుద్ధీకరణను కలుగజేయును. ఆ సందేశము సత్యవాక్యములు, అవి దేవుని ప్రవచనసాక్ష్యములోనుండి తీసికొనివరబడినవి. ఆ ప్రవచనసాక్ష్యమే “దర్శనం”, అది “నీ ప్రజల దొంగలు” అని సూచింపబడిన శక్తిచేత స్థాపింపబడుచున్నది.
In the next article we will take each of these controversies and lay them over each other in a line-upon-line fashion. The Millerite line, the Smith and White line, the “daily” line, the “king of the north” in 1989 line, the insects of Joel line and the current controversy. Six old controversies, which when viewed line-upon-line clearly uphold the truth of the first controversy which is represented upon the 1843 pioneer chart. That truth being that Rome is “the robbers of thy people”, who exalt themselves, and who fall, and establish the vision.
Na maqala e landzelaka hi ta teka yin’wana ni yin’wana ya timholovo leti hi yi veka ehenhla ka yin’wana hi ndlela ya muti wa muti. Muti wa vaMillerite, muti wa Smith na White, muti wa “siku na siku”, muti wa “hosi ya le n’walungwini” hi 1989, muti wa switsotswana swa Yuwele, ni mholovo wa sweswi. Timholovo ta tsevu ta khale, leti loko ti langutiwa hi muti wa muti ti seketelaka hi ku vonakala ntiyiso wa mholovo wo sungula lowu kombisiweke eka chati ya vapfula-ndlela ya 1843. Ntiyiso wolowo hi leswaku Rhoma i “vaphangi va vanhu va wena”, lava titlakusaka, naswona lava waka, va tlhela va simeka xivono.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
«Nimeona ya kwamba chati ya mwaka 1843 iliongozwa na mkono wa Bwana, na kwamba haikupaswa kubadilishwa; kwamba tarakimu zile zilikuwa kama alivyotaka Yeye; kwamba mkono Wake ulikuwa juu yake na ulificha kosa katika baadhi ya tarakimu, ili hakuna mtu aweze kuliona, hata mkono Wake ulipoondolewa.» Early Writings, 74.
To reject the truths upon that chart is to simultaneously reject the authority of the Spirit of Prophecy, and the chart identifies that it is Rome, not the United States, who establishes “the vision”, which is the vision that Solomon instructs us that without that “vision”, God’s people will perish.
Jeter les vérités qui se trouvent sur cette carte, c’est rejeter en même temps l’autorité de l’Esprit de prophétie; et cette carte établit que c’est Rome, et non les États-Unis, qui fixe « la vision », cette vision au sujet de laquelle Salomon nous avertit que, sans elle, le peuple de Dieu périra.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
«Սատանան … շարունակաբար ներմուծում է կեղծը՝ ճշմարտությունից հեռացնելու համար։ Սատանայի ամենավերջին խաբեությունը լինելու է Աստծո Հոգու վկայությունը անվավեր դարձնելը։ «Որտեղ տեսիլք չկա, ժողովուրդը կորչում է» (Առակաց 29:18)։ Սատանան հմտորեն պիտի գործի՝ տարբեր կերպերով և տարբեր միջոցներով, որպեսզի սասանի Աստծո մնացորդ ժողովրդի վստահությունը ճշմարիտ վկայության հանդեպ։»
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Ɗuumde mawnde ndee ndee e Testimonies ɗum waɗataama, ndee hayre Satana. Kuugal Satana maa waɗi nde hollita e jamirooje ɗeen e maaji, ngam ɗum: Satana waawaa heɓa laawol ɓurɗol laaɓde ngam naatnude e majjineeji maako e haɓɓude yonkiiji e majjine maako si reentondiral e tiindinol e sawrondiralaji Ruuhu Allah ɗiin ɗownaama.” Selected Messages, book 1, 48.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
« Cel Celui qui voit au-dessous de la surface, qui lit le cœur de tous les hommes, dit de ceux qui ont reçu une grande lumière : “Ils ne sont ni affligés ni consternés à cause de leur état moral et spirituel.” Oui, ils ont choisi leurs propres voies, et leur âme se complaît dans leurs abominations. Moi aussi, je choisirai leurs égarements, et je ferai venir sur eux ce qu’ils redoutent ; parce que, quand j’ai appelé, nul n’a répondu ; quand j’ai parlé, ils n’ont pas écouté ; mais ils ont fait ce qui est mal à mes yeux, et ils ont choisi ce qui ne me plaît pas.” “Dieu leur enverra une puissance d’égarement, pour qu’ils croient au mensonge”, parce qu’ils “n’ont pas reçu l’amour de la vérité, pour être sauvés”, “mais ont pris plaisir à l’injustice.” Ésaïe 66:3, 4 ; 2 Thessaloniciens 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
„천상의 교사께서 물으셨다. ‘너희가 올바른 기초 위에 세우고 있으며 하나님께서 너희의 행위를 받으신다고 가장하면서, 실제로는 세속적 방침에 따라 많은 일을 행하며 여호와께 죄를 짓고 있는데도, 이보다 더 마음을 미혹하게 하는 강한 기만이 어디 있겠는가? 오, 한때 진리를 알았던 사람들이 경건의 모양을 그 정신과 능력으로 오인할 때, 그들이 스스로 부요하여 재물이 풍부하고 아무것도 부족한 것이 없다고 여기나, 실제로는 모든 것이 부족한 상태에 있으면서도 그렇게 생각할 때, 참으로 그것은 마음을 사로잡는 큰 기만이요 매혹적인 미혹이다.’” Testimonies, volume 8, 249, 250.