In the last article we referenced the following words of Jesus.
Na ën artikle janfáre li referénsia e folo palavra de Jesus.
Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.
Ukuqapha abaprofethi bamanga, abeza kini begqoke izikhumba zezimvu, kepha ngaphakathi bayizimpisi eziphangayo. Niyobazi ngezithelo zabo. Kanti abantu bayakha yini amagilebhisi emeveni, noma amakhiwane emakhakhasini? Kanjalo-ke yonke imithi emihle ithela izithelo ezinhle; kepha imithi ebolileyo ithela izithelo ezimbi. Umuthi omuhle awunakuthela izithelo ezimbi, nomuthi obolileyo awunakuthela izithelo ezinhle. Yonke imithi engatheli izithelo ezinhle iyanqunywa, iphonswe emlilweni. Ngakho-ke niyobazi ngezithelo zabo. Akusibo bonke abathi kimi: Nkosi, Nkosi, abayakungena embusweni wezulu; kodwa ongowenza intando kaBaba osezulwini. Abaningi bayakuthi kimi ngalolo suku: Nkosi, Nkosi, asiprofethanga yini egameni lakho na? futhi sakhipha amademoni egameni lakho na? futhi senza imisebenzi eminingi emangalisayo egameni lakho na? Khona ngiyakuvuma kubo ukuthi: Angizange nginazi; sukani kimi, nina benzi bokungalungi. Ngakho-ke wonke ozwa lawa mazwi ami, awenze, ngiyomfanisa nomuntu ohlakaniphileyo owakha indlu yakhe phezu kwedwala; imvula yana, kwafika izikhukhula, kwavunguza imimoya, yashaya kuleyo ndlu; ayiwanga, ngokuba yayisekelwe phezu kwedwala. Kepha wonke ozwa lawa mazwi ami, angawenzi, uyakufaniswa nomuntu oyisiwula owakha indlu yakhe phezu kwesihlabathi; imvula yana, kwafika izikhukhula, kwavunguza imimoya, yashaya kuleyo ndlu; yawa, nokuwa kwayo kwaba kukhulu. Mathewu 7:15–27.
The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.
Keisahokan’i 1863 no manamarika ny fiandohan’ny Advantista Mitandrina ny Andro Fahafito Laodiseana manorina fototra sandoka eo ambonin’ny fasika. Ny fasika dia maneho ny foto-kevitra satanika momba ny ploralisma, mifanohitra amin’ny Vatolampin’ny fahamarinana tanteraka. Ny fahamarinana tanteraka dia aorina amin’ny vavolombelona roa, ary ireo fahamarinana aseho eo amin’ireo tabilao masina roa an’i Habakoka, izay efa nafoin’ny Advantisma tsikelikely, dia nalaina avy amin’ny Baiboly sady nohamafisin’ny Fanahin’ny Faminaniana. Tanteraka ireo fahamarinana ireo.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]
“Dzvinyiriri ari kutsvaka kutsausa ndangariro dzehama nehanzvadzi dzedu kubva pabasa rokugadzirira vanhu kuti vamire mumazuva okupedzisira ano. Uchenjeri hwake hunonyengera hwakarongerwa kutsausa ndangariro kubva panjodzi nemabasa enguva ino. Vanoti chiedza chakabva kudenga chakauyiswa naKristu kuna Johane nokuda kwavanhu Vake hachina kukosha kukuru. Vanodzidzisa kuti zviitiko zviri pamberi pedu zvino hazvina kukosha kwakaringana kuti zvipihwe hanya yakatsaurirwa. Vanoshayisa simba chokwadi chine mavambo ekudenga, uye vanotorera vanhu vaMwari ruzivo rwavo rwakapfuura, vachivapa panzvimbo yarwo sainzi yenhema. ‘Zvanzi naJehovha: Mirai panzira, muone, mubvunze nzira dzekare, kuti nzira yakanaka iri kupi; mufambe mairi.’ [Jeremia 6:16.]”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.
“რომელი ნურავინ ეცდება ჩვენი რწმენის საფუძვლების შერყევას, — იმ საფუძვლებისა, რომლებიც ჩვენი საქმის დასაწყისში დაიდო ღვთის სიტყვის ლოცვითი შესწავლითა და გამოცხადებით. ამ საფუძვლებზე ჩვენ ვაშენებთ უკვე ორმოცდაათ წელზე მეტია. ადამიანებს შეიძლება ეგონოთ, რომ მათ ახალი გზა აღმოაჩინეს, რომ შეუძლიათ უფრო მტკიცე საფუძვლის დადება, ვიდრე ის, რომელიც უკვე დადებულია; მაგრამ ეს დიდი ცდუნებაა. ‘ვერავინ დადებს სხვა საფუძველს იმის გარდა, რომელიც დადებულია.’ [1 კორინთელთა 3:11.] წარსულში ბევრს უცდია ახალი რწმენის აგება, ახალი პრინციპების დაფუძნება; მაგრამ რამდენ ხანს იდგა მათი შენობა? იგი მალე დაინგრა, რადგან კლდეზე არ იყო დაფუძნებული.” მოწმობანი, ტომი 8, 296–297.
When September 11, 2001 arrived so did the rains of the Holy Spirit.
Lorsqu’arriva le 11 septembre 2001, arrivèrent aussi les pluies du Saint-Esprit.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
«غوښتل شوې چې ناوخته باران د خدای پر قوم نازل شي. یو زورور فرښته به له آسمان څخه راکوزه شي، او ټوله ځمکه به د هغه په جلال روښانه شي.» Review and Herald, April 21, 1891.
When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.
کله چې د نيويارک ښار سترې ودانۍ د خدای په يوه لمس راونړېدې، نو وروستی باران په شيندلو پيل وکړ. کله چې د ۲۰۰۱ کال د سپتمبر ۱۱ راورسېد، د پاپۍ اصولو د ورخلاصو بندونو سېلاب خوشې شو.
“In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.
“Itihaas hii keessa hamminni ol aantummaa argate kana keessatti, waldoonni Pirootestaantii warri ‘Waaqayyo akkana jedhu’ jedhu didan, haala ajaa’ibaatti ni ga’u. Isaan biyya lafaatti ni geeddaramu. Adda isaanii Waaqayyoo irraa baafatan keessatti, sobaa fi gantummaa Waaqayyo irraa fagaachuu seera saba sanaa akka ta’u gochuuf ni barbaadu. Bulchitoota biyya sanaa irratti ni hojjetu, seerota mootummaa sanaa baasuudhaan ol aantummaa badde nama cubbuu sanaa deebisanii dhaabuuf; inni mana qulqullummaa Waaqayyoo keessa taa’ee, ofii isaa Waaqayyo akka ta’e agarsiisa. Qajeelfamoonni Roomaa Kaatooleekii eegumsa mootummaa jalatti ni fudhatamu. Mormiin dhugaa Macaafa Qulqulluu warra seera Waaqayyoo akka seera jireenya isaanii hin godhatin biratti kana booda hin danda’amu.” Review and Herald, December 21, 1897.
The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.
Loi sur le patriotisme marque le commencement de la protection des principes catholiques romains, laquelle conduit progressivement à la loi dominicale qui doit bientôt venir. Le 11 septembre 2001, les quatre vents qui représentent l’islam du troisième malheur commencèrent à souffler.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
« Les anges retiennent les quatre vents, représentés comme un cheval furieux cherchant à se déchaîner et à se précipiter sur toute la face de la terre, portant sur son passage la destruction et la mort. »
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
«Вечната дүниенің дәл табалдырығында ұйықтап жата береміз бе? Енжар, суық әрі өлі боламыз ба? О, шіркеулерімізде Құдайдың Рухы мен тынысы Оның халқына үрленсе ғой, сонда олар аяқтарына тұрып, тірі болар еді. Біз жолдың тар, ал қақпаның қысаң екенін көруіміз керек. Бірақ біз сол қысаң қақпадан өткенде, оның кеңдігіне шек жоқ.» Manuscript Releases, 20-том, 217.
The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.
باران، باد، و سیلاب در ۱۱ سپتامبر ۲۰۰۱ فرا رسید، و کلیسای ادونتیست روز هفتمِ لائودیکیه آزموده شد، همانگونه که یهودیان در تعمید مسیح آزموده شدند، و همانگونه که پروتستانها از ۱۱ اوت ۱۸۴۰ مورد آزمون قرار گرفتند. از آن زمان تا پیشگوییِ طغیانگرانهٔ ۱۸ ژوئیهٔ ۲۰۲۰، خانهٔ ادونتیست روز هفتمِ لائودیکیه بهتدریج سقوط کرد؛ درست همانقدر یقینی که معبد یهود پیش از صلیب ویران و متروک اعلام شد، و همانگونه که پروتستانها در نخستین نومیدیِ ۱۹ آوریل ۱۸۴۴ به پروتستانتیسمِ مرتد گذار کردند.
The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.
Na i sa qai curuma kina na nona i otioti ni cakacaka ni vakatovolei na i valavala ni Lotisiana ni ikatolu ni agilosi; ka me vaka ga na vakatovolei ka tekivu ena ika 11 ni Seviteba, 2001, era sa kacivi na goneyalewa bokoci me ra lesu tale ki na sala makawa, ia oqori na dina ni yavu, e sega walega ni nona i yavutu na valavala ni Millerite ni imatai kei na ikarua ni agilosi, ia talega na dina ni yavu ni valavala ni ikatolu ni agilosi.
The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.
Le symbole du rejet de ces vérités fondamentales dans le contexte de la puissante séduction est le message que Paul a consigné dans la Seconde Épître aux Thessaloniciens. Ce message est symbolisé par « le continuel » dans le livre de Daniel, car c’est dans le passage des Thessaloniciens que William Miller en vint à comprendre que « le continuel » dans le livre de Daniel représentait la Rome païenne.
There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.
बाइबलको दानिय्येलको पुस्तकमा प्रयोग गरिएको “दैनिक” को परिभाषासम्बन्धी विषयलाई समेटेर विभिन्न पुस्तकहरू लेखिएका छन्। तीमध्ये अधिकांश त्रुटिपूर्ण छन्; तथापि, यदि तपाईँ यस विषयलाई ठीकसँग प्रस्तुत गर्ने कुनै एडभेन्टिस्ट धर्मशास्त्रीद्वारा लिखित लेख अध्ययन गर्न चाहनुहुन्छ भने, John W. Peters द्वारा लिखित The Mystery of the Daily फेला पार्न सक्नुहुन्छ। यस लेखमा म “दैनिक” को त्यस पक्षलाई सम्बोधन गर्ने अभिप्राय राख्दिनँ। साथै, यस्ता अन्य पुस्तकहरू पनि छन् जसले “दैनिक” सम्बन्धी झूटा दृष्टिकोण अन्ततः लाओडिसियाली सेभेन्थ-डे एडभेन्टिज्मभित्र कसरी स्थापित भयो भन्ने “को, के, र किन” को इतिहास समेटेका छन्।
The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.
La définition du mot hébreu traduit par « le continuel », ainsi que l’histoire de la rébellion contre la vérité fondamentale du « continuel », qui commença véritablement en 1901, ont été exposées à maintes reprises dans les Tables d’Habacuc ainsi que dans les articles récents sur le livre de Daniel.
I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”
Je me propose, dans cet article, de maintenir l’attention sur les caractéristiques prophétiques associées au symbole de Rome rejetée en ce qui concerne « le continuel ». Quiconque accepte sincèrement l’autorité des écrits d’Ellen White n’a qu’à lire ce qui suit pour savoir quelle est la juste compréhension de « le continuel ».
“Then I saw in relation to the ‘Daily,’ 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 since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
« Kisha nikaona, kuhusiana na “ya Kila Siku,” kwamba neno “dhabihu” liliwekwa humo na hekima ya wanadamu, wala si la maandiko yenyewe; na kwamba Bwana aliwapa uelewa ulio sahihi juu yake wale walioitoa sauti ya saa ya hukumu. Wakati umoja ulikuwapo, kabla ya 1844, karibu wote walikuwa wameungana katika uelewa ulio sahihi wa “ya Kila Siku”; lakini tangu 1844, katika machafuko, maoni mengine yamekubaliwa, na giza na machafuko yamefuata. » Review and Herald, Novemba 1, 1850.
To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.
Ukwaliwa kwo kuba William Miller yali aitegeire “ekya bulijjo” kiba kitegeeza n’okuwakanya obuyinza bw’ebiwandiiko bya Ellen White, kubanga yalagibwa “nti Mukama yawa okutegeera okutuufu kwakyo eri abo abaabuulira okubalaaka kw’essaawa y’omusango.” Era yalagibwa nti endowooza endala ku “ekya bulijjo” zaaleeta “ekizikiza n’okutabulwa,” ebyo ebitali mpisa za Kristo. Miller yategeera “ekya bulijjo” nga Ruumi eky’obupagaani bwe yali asoma Abatesalonika Ekyokubiri.
“I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.
“Ndzi ya emahlweni ndzi hlaya, kambe a ndzi nga ha kumanga xiboho xin’wana lexi a xi katsa swona [swa siku ni siku], handle ka le ka Daniyele ntsena. Kutani ndzi [hi ku pfuniwa hi buku ya ku landzanisa marito ya Bibele] teka marito lawa a ma yimile ma hlanganile na swona, ‘susa;’ u ta susa swa siku ni siku; ‘ku sukela enkarhini lowu swa siku ni siku swi ta va swi susiwile,’ ni swin’wana. Ndzi ya emahlweni ndzi hlaya, ndzi ehleketa leswaku a ndzi nge kumi ku vonakala eka tsalwa rero; eku heteleleni ndzi fika eka 2 Vathesalonika 2:7, 8. ‘Hikuva xihundla xa vubihi se xa tirha; ntsena loyi sweswi a sivetaka u ta ya emahlweni a siveta, ku fikela loko a susiwa endleleni, kutani hi kona lowo homboloka a nga ta paluxiwa,’ ni swin’wana. Kutani loko ndzi fikile eka tsalwa rero, oho, ntiyiso wu vonakale wu ri erivaleni ngopfu ni ku vangama! Hi wona! Hi swona sweswo swa siku ni siku! Kutani ke, Pawulo u vula yini hi ‘loyi sweswi a sivetaka,’ kumbe loyi a sivelaka? Hi ‘munhu wa xidyoho,’ ni ‘lowo homboloka,’ ku kongomisiwe eka Vupapa. Kutani ke, i yini lexi sivelaka Vupapa leswaku byi nga paluxiwi? Hakunene, i Vugandzeri bya Vukhongeri bya Vayeni; kutani ke, ‘swa siku ni siku’ swi fanele swi vula Vugandzeri bya Vukhongeri bya Vayeni.”—William Miller, Second Advent Manual, pheji 66.” Advent Review and Sabbath Herald, January 6, 1853.
Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.
শেষ পর্যন্ত, লাওদিকেয়ান অ্যাডভেন্টবাদ সেই সঠিক উপলব্ধিকে পরিত্যাগ করেছিল, যা মিলার এবং বিচার-ঘন্টার ধ্বনি প্রদানকারীদের দেওয়া হয়েছিল, এবং তার পরিবর্তে ধর্মত্যাগী প্রোটেস্ট্যান্টবাদের সেই ভ্রান্ত ধারণাকে গ্রহণ করেছিল যে “the daily” খ্রিস্টের মন্দির-পরিচর্যার সেবাকার্যকে নির্দেশ করে। এই উপলব্ধিটি বহু দিক থেকে অযৌক্তিক; কিন্তু কেবল ভ্রান্তই নয়, এটি এই দাবিও করে যে শয়তানীয় একটি প্রতীক খ্রিস্টের প্রতীক।
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
«Ainsi, tandis que le dragon représente, au premier chef, Satan, il est aussi, dans un sens secondaire, un symbole de la Rome païenne.» The Great Controversy, 439.
Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.
Miller a identifié « le continuel » comme la Rome païenne, le dragon, mais l’adventisme laodicéen a emprunté au protestantisme déchu l’idée qu’il représente le ministère céleste de Christ dans le sanctuaire. Le rejet de l’identification par Miller du « continuel » comme la Rome païenne constitue un rejet d’une vérité qui est représentée sur les deux cartes sacrées, lesquelles étaient un accomplissement du chapitre deux d’Habacuc. Il s’agit donc d’un rejet d’une vérité fondamentale, tout comme l’a été le rejet des sept temps de Lévitique vingt-six.
To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.
दैनिकी” से अभिप्राय मूर्तिपूजक रोम है—इस सत्य को अस्वीकार करना, एडवेंटवाद की नींव और भविष्यवाणी की आत्मा के अधिकार को अस्वीकार करना है। शैतान के एक प्रतीक को मसीह के प्रतीक के रूप में ठहराना, मसीह के कार्य को शैतान का कार्य ठहराने के समानांतर है।
“In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.
“क्राइस्टला नाकारणाऱ्या यहूदी लोकांनी अक्षम्य पाप केले; आणि दयेच्या आमंत्रणाला नकार देऊन आपणही तीच चूक करू शकतो. जेव्हा आपण त्याच्या नियुक्त दूतांचे ऐकण्यास नकार देतो, आणि त्याऐवजी सैतानाच्या कारकांचे ऐकतो, जे आत्म्याला क्राइस्टपासून दूर ओढून नेऊ इच्छितात, तेव्हा आपण जीवनाच्या राजपुत्राचा अपमान करतो आणि सैतानाच्या सभास्थानासमोर व स्वर्गीय विश्वापुढे त्याला लाजिरवाणे करतो. जोपर्यंत मनुष्य असे करीत राहतो, तोपर्यंत त्याला आशा किंवा क्षमा मिळू शकत नाही, आणि शेवटी तो देवाशी समेट होण्याची सर्व इच्छा गमावून बसेल.” The Desire of Ages, 324.
When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.
Lorsque l’adventisme laodicéen rejeta la compréhension fondamentale du « continuel » et des sept temps, il ne rejeta pas seulement l’autorité de l’Esprit de prophétie et les fondements, mais il rejeta aussi l’œuvre de William Miller, qui avait été conduit à ses compréhensions par l’ange Gabriel et d’autres anges.
“God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.
“Baba Mungu alimtuma malaika wake kuugusa moyo wa mkulima ambaye hakuwa ameliamini Biblia, ili kumwongoza achunguze unabii. Malaika wa Mungu walimtembelea huyo mteule mara kwa mara, ili kuuongoza akili yake na kufungua kwa ufahamu wake unabii ambao daima ulikuwa umefichika kwa watu wa Mungu. Mwanzo wa mnyororo wa kweli uliwekwa mikononi mwake, naye akaongozwa kuendelea kutafuta kiungo baada ya kiungo, hata akalitazama Neno la Mungu kwa mshangao na kuvutiwa. Humo aliona mnyororo mkamilifu wa kweli. Neno hilo ambalo alikuwa ameliona kuwa halikuvuviwa sasa lilifunguka mbele ya macho yake katika uzuri na utukufu wake. Aliona kwamba sehemu moja ya Maandiko hufafanua nyingine, na wakati kifungu kimoja kilipofungwa kwa ufahamu wake, alipata katika sehemu nyingine ya Neno kile kilichokifafanua. Alilichukulia Neno takatifu la Mungu kwa furaha na kwa heshima ya ndani kabisa na kicho.” Early Writings, 230.
“His angel” is an expression that identifies the angel Gabriel.
« Son ange » est une expression qui désigne l’ange Gabriel.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
“Ngamazwi engelosi athi, ‘NdinguGabriyeli, omiyo phambi koThixo,’ kubonakala ukuba unesikhundla sokuqaqambela esikhulu ezinkundleni zasezulwini. Xa wafika enomyalezo kuDaniyeli, wathi, ‘Akukho namnye umi ngakum kwezi zinto, ingenguMikayeli [uKristu] iNkosana yenu kuphela.’ Daniyeli 10:21. NgoGabriyeli uMsindisi uthetha kwisiTyhilelo, esithi ‘Wawuthumela, wawubonakalisa ngengelosi yakhe kumkhonzi wakhe uYohane.’ ISityhilelo 1:1.” The Desire of Ages, 99.
The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.
Tës njoftosh një simbol satanik si simbol të Krishtit, jo vetëm që është një paralele me mëkatin e pafalshëm, por mëkati i pafalshëm lidhet gjithashtu me refuzimin e lajmëtarëve që dërgon Krishti. “E përditshmja”, atëherë, bëhet simboli i mëkatit të pafalshëm, dhe kur kuptohet se “i zgjedhuri”, William Miller, u udhëhoq drejt kuptimit të saktë të asaj të vërtete, dhe se ajo më pas u refuzua, kjo përputhet drejtpërdrejt me Thesalonikasve të Dytë, që është pikërisht pjesa e Shkrimit ku Milleri bëri zbulimin e tij. Të refuzosh atë të vërtetë është dëshmi se nuk e do të vërtetën, dhe ai rebelim prodhon tërheqjen e Frymës së Shenjtë dhe dorëzimin te fryma e pashenjtë e Satanit, të cilën Pali e përcakton si mashtrim të fortë.
Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.
De même que « les violents de ton peuple », qui « accomplissent la vision », « le continuel » est un symbole de la Rome païenne. Dans le contexte de Deuxième Thessaloniciens, Paul enseigne que le rejet du message du chapitre deux constitue la preuve que ceux qui agissent ainsi n’aiment pas la vérité. Parce qu’ils n’aiment pas la vérité présentée dans ce chapitre, ils reçoivent une puissance d’égarement.
All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.
Wabii raajotaa hundinuu guyyoota dhumaa irratti dubbachaa jiru; kutaan barruu kana keessatti duraaniin hafuuraan kakaafamanii dhiyaatanis dogoggorsaan jabaanaan yeroo Hafuuri Qulqulluun dhangalaafamu warra dhugaa hin jaallanne irratti akka dhufu ibsu. Gareen tokko zayitii argachaa jira; gareen kaan immoo dogoggorsaa jabaa argachaa jira.
The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:
રવિવારના જલ્દી આવનારા કાનૂન સુધી 11 સપ્ટેમ્બર, 2001થી શરૂ થતા સીલ મૂકવાના સમયના બે પરીક્ષણકાળ દરમિયાન ખુલ્લું કરવામાં આવતાં જ્ઞાનના વૃદ્ધિને જે લોકો નકારી કાઢે છે, તેમની પાસેથી પવિત્ર આત્મા દૂર કરવામાં આવી રહ્યો છે તે ઇતિહાસકાળમાં પવિત્ર આત્મા ઉંડેલવામાં આવે છે. અગાઉના એક અવતરણને પુનરાવર્તિત કરીએ:
“Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.
“En tournant son regard vers les derniers jours, la même puissance infinie déclare, au sujet de ceux qui « n’ont pas reçu l’amour de la vérité pour être sauvés » : « C’est pourquoi Dieu leur enverra une puissance d’égarement, pour qu’ils croient au mensonge ; afin que tous ceux qui n’ont pas cru à la vérité, mais qui ont pris plaisir à l’injustice, soient condamnés. » Lorsqu’ils rejettent les enseignements de sa Parole, Dieu retire son Esprit et les abandonne aux séductions qu’ils aiment.” Early Writings, 46.
Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.
Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
«ស្ថានភាពនៃព្រះវិហារ ដែលតំណាងដោយព្រហ្មចារីល្ងង់ ក៏ត្រូវបាននិយាយដែរថាជាស្ថានភាពឡៅឌីសេ»។ Review and Herald, August 19, 1890.
To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.
当半夜呼声的信息临到之时，若仍作愚拙的童女，便是显明约翰在《启示录》第十六章所记的“你赤身的羞耻”。约翰在第六灾中的警告，是针对那由龙、兽和假先知所构成的三重联合；自一九八九年以来，他们一直处于引领世界走向哈米吉多顿的进程之中。
Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.
Ujumbe wa Paulo katika Wathesalonike wa Pili hauhusu tu Roma ya kipagani kuwakilishwa na Danieli kama “sadaka ya daima,” bali sura hiyo inasisitiza uhusiano wa Roma ya kipagani na Roma ya kipapa. Roma ya kipagani ilimzuia (“huzuia”) mtu wa dhambi asije kukalia kiti cha enzi cha dunia mwaka 538. Mara Roma ya kipagani ilipoondolewa, ndipo “siri ya uovu,” “yule mwovu” ambaye ni papa wa Roma, anafunuliwa. Katika sura hiyo Paulo anatambulisha uhusiano mahususi wa kinabii kati ya Roma ya kipagani na Roma ya kipapa. Kukataa mafundisho ya sura hiyo ni kuikataa kweli na kupokea upotovu wenye nguvu.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.
Ne laissez personne vous séduire d’aucune manière; car ce jour-là ne viendra point, qu’auparavant ne soit arrivée l’apostasie, et que n’ait été révélé l’homme de péché, le fils de perdition, qui s’oppose et s’élève au-dessus de tout ce qu’on appelle Dieu ou de tout ce qu’on adore; jusqu’à s’asseoir, comme Dieu, dans le temple de Dieu, se présentant lui-même comme étant Dieu. Ne vous souvenez-vous pas que, lorsque j’étais encore auprès de vous, je vous disais ces choses? Et maintenant vous savez ce qui le retient, afin qu’il ne soit révélé qu’en son temps. Car le mystère de l’iniquité agit déjà; il faut seulement que celui qui le retient encore ait disparu. Et alors sera révélé l’Impie, que le Seigneur consumera par le souffle de sa bouche et qu’il détruira par l’éclat de son avènement. L’apparition de cet impie se fera, par la puissance de Satan, avec toutes sortes de miracles, de signes et de prodiges mensongers, et avec toutes les séductions de l’iniquité pour ceux qui périssent, parce qu’ils n’ont pas reçu l’amour de la vérité pour être sauvés. Aussi Dieu leur envoie une puissance d’égarement, pour qu’ils croient au mensonge, afin que tous ceux qui n’ont pas cru à la vérité, mais qui ont pris plaisir à l’injustice, soient condamnés. 2 Thessaloniciens 2:3–12.
Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.
なぜこれらの終わりの日の人々は「罪に定められる」のであろうか。なぜ彼らには「強い惑わし」が送られるのであろうか。なぜ彼らは「滅び」、こうして自らの裸の恥を現すのであろうか。この箇所は、その理由が、彼らが真理を愛さないからであると述べている。そしてその章に示されている真理とは、異教ローマ、すなわち聖書預言における第四の王国が、異教主義が取り除かれるまでは、教皇制ローマ、すなわち聖書預言における第五の王国が王座に上ることを妨げるであろう、ということである。
The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.
Daande cakkitii hakkunde Rooma hethenaa e Rooma paapaawaa, tan e sura ndee annditinaa, Yohaana maa annditinii nde e cakkitii hakkunde ekklesiya Pergamos e ekklesiya Tiyaatira. Pergamos ina waafii e Rooma hethenaa, tee Tiyaatira ko Rooma paapaawaa. Bulus e Yohaana ina ndokkan seedeeji ɗiɗi e cakkitii hakkunde baawɗe ɗen ɗiɗi, no deftere Daniyeela maa waɗiri non.
In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.
Ndani ya kitabu cha Danieli, uhusiano wa Rumi ya kipagani na Rumi ya kipapa unawekwa wazi mara kwa mara. Katika Danieli 2, unaonyeshwa kwa mchanganyiko wa chuma na udongo wa tope. Katika Danieli 7, Rumi ya kipagani na Rumi ya kipapa zote mbili ni falme “zilizo tofauti”; na ingawa Danieli 2 inaonyesha mamlaka hizo mbili kama mchanganyiko, sura ya 7 hutambulisha kwamba mamlaka ya kipapa hutokea kutoka katika ufalme wa pembe kumi wa Rumi ya kipagani. Katika Danieli 8, pembe ndogo ya aya ya 9 hadi 12 ni Rumi katika hatua zake zote mbili. Aya ya 9 na 11 zinaitaja pembe ndogo katika jinsia ya kiume, hivyo kuitambulisha Rumi ya kipagani, na aya ya 10 na 12 zinaitaja pembe ndogo katika jinsia ya kike, hivyo kuitambulisha Rumi ya kipapa.
In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.
Dans Daniel, chapitre huit, verset treize, la Rome païenne et la Rome papale sont dépeintes comme deux puissances dévastatrices. La Rome païenne est la puissance dévastatrice du « perpétuel », et la Rome papale est la transgression dévastatrice. Au chapitre onze, verset trente et un, la puissance dévastatrice du « perpétuel » de la Rome païenne établit la puissance dévastatrice de l’abomination, qui est la puissance papale. Au chapitre douze, verset onze, la puissance dévastatrice du « perpétuel » de la Rome païenne est ôtée afin d’établir la puissance dévastatrice de l’abomination de la papauté.
The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.
Sosii aanganyoo ammu humna diigumsaa Roomaa lamaanii bu’uura kitaabota Daani’elii fi Mul’ataa keessaa isa guddaa ta’eedha; hariiroo sana immoo Phaawulos akka nama tokko soba amanuudhaan jallina cimaa irratti bu’u irraa of qusachuuf dhugaa jaallachuu qabuutti ibsa. Waaqayyo gonkumaa irra deddeebii hin qabu; fakkeenyi kamiyyuu hariiroo Roomaa warraaqsaa fi Roomaa paappaasummaa gidduu jiru irratti dhiyaatu, dhimma kana irratti dhuga-baatummaa addaa ofii isaa qaba. Garuu mallattoo Roomaa kan guyyoota dhumaa keessatti dhiyaatu yoo namni tokko didde, bokkaa boodaa ni dida; iddoo isaa immoo jallina cimaa ni fudhata. Kunis akka Laa’odiiqeyaa qullaa ta’etti bara baraan beekamuu dha.
The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.
Les historiens adventistes laodicéens, bien qu’ils ne manifestent aucun respect sacré pour le rôle et l’œuvre de William Miller, reconnaissent néanmoins que ce fut sa compréhension du rapport entre la Rome païenne et la Rome papale qui constitua la structure prophétique sur laquelle il bâtit « toutes » ses applications prophétiques. Gabriel et les autres anges conduisirent Miller à comprendre le rapport entre la Rome païenne et la Rome papale, mais, dans son étude de l’histoire, il ne vit pas Rome comme une entité triple composée du dragon, de la bête et du faux prophète.
In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.
Ni lui e a vakaitavi mada na Iunaiteki Siteiti ena nona itavi me parofita lasu, ni ra a sega ni yaco na Porotesano ni Iunaiteki Siteiti me ra luve-ni-gone ni Roma me yacova na 1844, ka sa tu oti e na sireti ni 1843 na cakacaka vakatevoro ni iVakatakila nei Miller, ka a tabaki e na Me ni 1842.
In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”
En 1989, los últimos seis versículos de Daniel capítulo once fueron desellados, y el mensajero para aquel período de tiempo reconoció que había tres poderes cuyas actividades proféticas se extienden a través de los versículos cuarenta al cuarenta y cinco del capítulo once. El rey del sur en el versículo cuarenta es el poder del dragón; el rey del norte es el poder papal, que al comienzo del versículo, en 1798, había recibido su herida mortal a manos del poder del dragón de la Francia napoleónica. En el versículo, el poder papal comienza la obra de sanar su herida mortal. En 1989, el rey del norte toma represalias contra el poder del dragón de la Unión Soviética, que entonces había llegado a ser el rey del sur. Cuando la bestia del catolicismo tomó represalias contra la Unión Soviética, vino con el ejército intermediario de los Estados Unidos, el falso profeta de Apocalipsis capítulo dieciséis. El rey dragón del sur, el rey bestia del norte y el falso profeta de carros, jinetes y naves, todos están ilustrados en el versículo cuarenta, y la línea profética termina en el versículo cuarenta y cinco, cuando el poder papal “llega a su fin, y no tendrá quien le ayude”.
Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.
Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon est un symbole; le mot est formé de deux termes, « Har », signifiant montagne, et « Megiddo », qui est la vallée de Jizreel. Le fait que Jean ait associé une montagne à Megiddo, alors que Megiddo est une vallée, indique à l’étudiant de la prophétie qu’Armageddon est un symbole comportant une référence géographique, car il n’y a pas de montagne dans la vallée de Jizreel.
The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.
Езреелската долина се намира между трите морета (Средиземно море, Галилейско море и Мъртво море) и Йерусалим. Тя е сравнително централно разположена в северен Израил, като тези три водни басейна и Йерусалим се намират около нея в различни посоки. Четиридесет и пети стих на Даниил единадесета глава е мястото, където северният цар достига своя край, без никой да му помогне, и стихът определя географския край на неговото господство като между моретата и славната свята планина на Йерусалим. Четиридесети стих на Даниил единадесета глава въвежда трите сили, които са предмет на изцеляването на смъртоносната рана на папската власт и на нейния окончателен край.
The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.
Ang unang parirala ng mga talata ay tumutukoy sa panahon ng kawakasan noong 1798, nang tanggapin ng kapapahan ang nakamamatay nitong sugat, at ang talata apatnapu’t lima ay tumutukoy sa permanente nitong nakamamatay na sugat. Ang makahulang kasaysayan sa pagitan ng una at huling kamatayan ng kapangyarihang papal ay nagpapakilala sa paghihimagsik ng sangkatauhan habang kanilang ibinabalik ang pangingibabaw ng kapangyarihang papal, kapag ang nakamamatay nitong sugat ay pinagagaling bago ang ganap na pagkapahamak ng kapangyarihang papal. Taglay ng anim na talata ang tatak ng katotohanan, sapagkat ang simula at wakas ay kapuwa kamatayan ng kapangyarihang papal, at ang mga talata sa gitna ay ang paghihimagsik ng sangkatauhan habang ang unang nakamamatay na sugat ay pinagagaling.
Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.
Миллеру был дан свет от небесных ангелов относительно взаимосвязи языческого и папского Рима. Ключом к пониманию Миллером пророческой модели, которую он применял во всех своих пророческих истолкованиях, было «ежедневное» во Втором послании к Фессалоникийцам. «Ежедневное» в той главе — это языческий Рим, и именно это утвердило видение, которое Уильям Миллер пришёл к пониманию; ибо именно Рим, грабители народа твоего в четырнадцатом стихе одиннадцатой главы, утверждает видение.
The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.
Die in 1989 erweckte Botenperson, um die Zunahme der Erkenntnis zu verstehen, gelangte zum Verständnis der dreifachen Natur Roms. Miller war der Bote des ersten und des zweiten Engels, und er verstand die erste und die zweite Erscheinungsform Roms, um die Vision zu begründen, die er der Welt vorlegte. Der Bote des dritten Engels gelangte zum Verständnis aller drei Erscheinungsformen Roms, um die Vision zu begründen, die ihm gegeben wurde, der Welt zu verkündigen.
The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.
La première manifestation de Rome fut la Rome païenne. De la Rome païenne est issue la Rome papale, la deuxième manifestation. Des deux premières manifestations est issue la Rome moderne, la triple alliance du dragon, de la bête et du faux prophète.
We will continue the line of the controversy of “the daily” in Advent history in the next article.
Nous poursuivrons, dans le prochain article, le fil de la controverse au sujet du « perpétuel » dans l’histoire adventiste.
“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.
“ඉහළින් පෙනෙන දේ පමණක් නොව, සියලු මනුෂ්යයන්ගේ හෘදයන් කියවන්නා වූ තැනැත්තා, මහත් ආලෝකය ලැබූ අය ගැන මෙසේ පවසයි: ‘ඔවුන්ගේ නෛතික හා ආත්මික තත්ත්වය නිසා ඔවුන් පීඩිතද විස්මිතද නොවෙති.’ එසේය, ඔව්හු තමන්ගේම මාර්ග තෝරාගෙන ඇත, ඔවුන්ගේ ආත්මය තමන්ගේ අපවිත්ර දේවල ප්රීති වෙයි. ‘මමද ඔවුන්ගේ මෝහයන් තෝරාගන්නෙමි, ඔවුන් බියවන්නාවූ දේ ඔවුන් පිටට ගෙනෙන්නෙමි; මක්නිසාද මා කැඳවූ කල කිසිවෙක් පිළිතුරු දුන්නේ නැත; මා කතා කළ කල ඔව්හු නොඇසූහ. එහෙත් ඔව්හු මාගේ ඇස් ඉදිරියේ නපුර කළහ, මා ප්රීති නොවූ දේම තෝරාගත්හ.’ ‘ඔවුන් ගැළවීමට සත්යයේ ප්රේමය පිළිගත්තේ නැති බැවින්,’ ‘අධර්මිෂ්ඨකම තුළ සතුටු වූ බැවින්,’ ‘දෙවියන් වහන්සේ ඔවුන්ට බලවත් මෝහයක් එවනු ඇත, ඔවුන් බොරුවක් විශ්වාස කරන පිණිස.’ යෙසායා 66:3, 4; 2 තෙසලෝනික 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.’
„In der Himmel Lehrer fragte: ,Welch stärkerer Trug kann den Verstand betören als der Vorwand, daß ihr auf dem rechten Grund baut und daß Gott eure Werke annimmt, während ihr in Wirklichkeit vieles nach weltlicher Klugheit ausführt und gegen Jehova sündigt? O, es ist eine große Täuschung, ein fesselnder Wahn, der von den Gemütern Besitz ergreift, wenn Menschen, die einst die Wahrheit erkannt haben, die Form der Gottseligkeit mit ihrem Geist und ihrer Kraft verwechseln; wenn sie meinen, sie seien reich und hätten Überfluß an Gütern und bedürften nichts, während sie in Wahrheit alles bedürfen.‘“
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
«តាមចំពោះអ្នកបម្រើស្មោះត្រង់របស់ទ្រង់ ដែលកំពុងរក្សាសម្លៀកបំពាក់របស់ខ្លួនឲ្យឥតស្នាមប្រឡាក់ ព្រះមិនបានផ្លាស់ប្តូរឡើយ។ ប៉ុន្តែមនុស្សជាច្រើនកំពុងស្រែកថា “សុខសាន្ត និងសុវត្ថិភាព” ខណៈដែលសេចក្តីវិនាសភ្លាមៗកំពុងមកលើពួកគេ។ លុះត្រាតែមានការប្រែចិត្តយ៉ាងជ្រាលជ្រៅ លុះត្រាតែមនុស្សបន្ទាបចិត្តរបស់ខ្លួនដោយការសារភាព ហើយទទួលយកសេចក្តីពិតដូចដែលវាមាននៅក្នុងព្រះយេស៊ូវ ពួកគេនឹងមិនអាចចូលនគរស្ថានសួគ៌បានឡើយ។ នៅពេលការសម្អាតបរិសុទ្ធកើតមានឡើងនៅក្នុងជួររបស់យើង នោះយើងនឹងមិនសម្រាកដោយអារម្មណ៍សុខសាន្តទៀតឡើយ ទាំងអួតអាងថាខ្លួនមានទ្រព្យសម្បត្តិ មានសម្បូរបែបនៃរបស់របរ ហើយមិនខ្វះអ្វីសោះ។»
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Cine poate spune cu adevărat: ‘Aurul nostru este încercat în foc; veșmintele noastre sunt nepătate de lume’? L-am văzut pe Instructorul nostru arătând spre veșmintele așa-zisei neprihăniri. Dezbrăcându-le, El a dat pe față întinăciunea de dedesubt. Apoi mi-a spus: ‘Nu poți vedea cum și-au acoperit în chip prefăcut întinăciunea și putreziciunea caracterului? «Cum a ajuns cetatea credincioasă o curvă!» Casa Tatălui Meu a fost făcută o casă de negustorie, un loc de unde prezența și slava divină au plecat! Din această pricină este slăbiciune și puterea lipsește.’” Testimonies, volumul 8, 249, 250.