We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.
Nous traitons actuellement de la ligne prophétique des controverses, dans l’histoire adventiste, qui ont eu lieu au sujet des divers symboles de Rome. Nous traitons présentement du « continuel » dans le livre de Daniel. Cette controverse représente un rejet des fondements de l’adventisme, le rejet de l’autorité de l’Esprit de prophétie, et le rejet du messager choisi par Dieu. Rejeter l’œuvre de Miller représente également un rejet de l’instruction qui avait été donnée à Miller par des anges célestes, lesquels conduisirent Miller à sa compréhension du message produit par l’augmentation de la connaissance lorsque le livre de Daniel fut descellé en 1798.
Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in 2 Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s Word.
Quelli che respingono la verità che identifica la potenza (la Roma pagana) che in 2 Tessalonicesi tratteneva la rivelazione del potere papale, manifestano di non amare la verità; e, per avere rigettato l’amore della verità, ricevono una menzogna. La menzogna, a sua volta, produce in loro una forte delusione. La menzogna è la causa, e la forte delusione che ricevono ne è l’effetto. La mancanza di amore per la verità è la loro motivazione. La menzogna rappresenta la scelta di un’accettazione pluralistica della dottrina biblica, in opposizione a coloro che credono nella verità assoluta. Per questo la rappresentazione di Isaia della forte delusione di Paolo viene espressa come delusioni, e non semplicemente come una delusione. L’altra classe è costituita da coloro che amano la verità, accettano il presupposto della verità assoluta e sono identificati da Isaia come quelli che tremano alla Parola di Dio.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. 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. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.
Voici ce que dit l’Éternel : Le ciel est mon trône, et la terre mon marchepied ; quelle maison pourriez-vous me bâtir, et quel serait le lieu de mon repos ? Toutes ces choses, ma main les a faites, et toutes ont reçu l’existence, dit l’Éternel. Mais voici celui sur qui je porterai mes regards : sur celui qui est pauvre et qui a l’esprit contrit, et qui tremble à ma parole. Celui qui immole un bœuf est comme s’il tuait un homme ; celui qui sacrifie un agneau, comme s’il rompait la nuque à un chien ; celui qui présente une offrande, comme s’il offrait du sang de porc ; celui qui brûle de l’encens, comme s’il bénissait une idole. 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, lorsque j’ai appelé, nul n’a répondu ; lorsque j’ai parlé, ils n’ont point écouté : ils ont fait ce qui est mal à mes yeux, et ils ont choisi ce en quoi je ne prenais point plaisir. Écoutez la parole de l’Éternel, vous qui tremblez à sa parole ; Vos frères qui vous haïssent, qui vous chassent à cause de mon nom, ont dit : Que l’Éternel soit glorifié ! Mais il paraîtra pour votre joie, et eux seront confus. Ésaïe 66:1–5.
Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.
Giddii dubbii Waaqayyoo duratti hollatan sun warra Israa’el keessaa ariʼatamanii baafamanidha; warri kunis bara dhumaa keessatti akka mallattoo ol kaafametti kan bakka buʼanidha.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
A sa poze yon banyè pou nasyon yo; li pral rasanble moun pèp Izrayèl yo yo te mete deyò, epi li pral reyini moun Jida yo ki te gaye yo soti nan kat kwen latè a. Ezayi 11:12.
God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”
Lu Bondye pe fer idantifye ki se Limem ki’n fer sa lakaz ki sa group ki pe prezant lofrann gate i krwar zot in fer. Se dan sa lakaz-la ki zot met zot konfyans ler zot deklare: “tanp SENYER i sa bann keksoz-la.”
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.
Ðu við í geitinum at húsi Harrans, og boða har hetta orðið, og sig: Hoyrið orð Harrans, tit øll úr Juda, sum fara inn gjøgnum hesi geit at tilbiðja Harran. Soleiðis sigur Harrin herskaranna, Gud Ísraels: Bøtið um vegir tykkara og gerðir tykkara, so skal eg lata tykkum búgva á hesum staði. Litið ikki á lygniorð, tá ið sagt verður: Tempul Harrans, tempul Harrans, tempul Harrans eru hesi. Jeremias 7:2–4.
Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.
Kule abo “bethemba” emazwini obuxoki, ngabo abakholwa bubuxoki. Indlu iNkosi eyayakha yamiselwa phezu kwesiseko eyasenzayo nayo. Udidi olwala ukuphendula xa uThixo ebiza, lwanyula iindlela zalo, lwaza lwayoliswa zizinto ezinezothe. Lwanyula “iindlela,” kunye “nezinto ezinezothe,” ngobuninzi, ngoxa uYeremiya wathi kwakukho indlela enye kuphela yokuhamba ngaphakathi kuyo.
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, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.
აი ასე ამბობს უფალი: დადექით გზებთან და იხილეთ, და იკითხეთ ძველი ბილიკების შესახებ, სად არის კეთილი გზა, და იარეთ მასში, და ჰპოვებთ მოსვენებას თქვენი სულებისთვის. მაგრამ მათ თქვეს: არ ვივლით მასში. ასევე დაგიყენეთ თქვენ მცველნი და ვთქვი: ყური უგდეთ საყვირის ხმას. მაგრამ მათ თქვეს: არ მოვუსმენთ. ამიტომ ისმინეთ, ეროებო, და იცოდე, ჰო, საკრებულოვ, რა არის მათ შორის. ისმინე, ჰო, მიწავ: აჰა, მოვავლენ ამ ხალხზე უბედურებას, მათი ზრახვების ნაყოფს, რადგან არ უგდეს ყური ჩემს სიტყვებს და ჩემს რჯულს, არამედ უარყვეს იგი. რად უნდა მოვიდეს ჩემთან საბადან საკმეველი და შორი ქვეყნიდან ტკბილი ლერწამი? თქვენი სრულადდასაწველი მსხვერპლნი არ არის სათნო, და თქვენი საკლავნი არ არის სასურველი ჩემთვის. იერემია 6:16–20.
In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.
នៅក្នុងជំពូកទីដប់ប្រាំ យេរេមាបានហៅក្រុមជំនុំអាក្រក់ ដែលមិនព្រមស្តាប់ ទោះបីពួកគេមានត្រចៀកក៏ដោយ ថា «ក្រុមប្រជុំរបស់អ្នកចំអក»។ ក្រុមជំនុំនេះត្រូវបានប្រទាន «អ្នកយាម» ម្នាក់ ក្នុងទាំងប្រវត្តិសាស្ត្រនៃសាររបស់ទេវតាទីមួយ និងទីពីរ ហើយម្តងទៀតនៅក្នុងប្រវត្តិសាស្ត្រនៃទេវតាទីបី ប៉ុន្តែពួកគេបានបដិសេធមិនព្រមដើរនៅក្នុងផ្លូវល្អ ដែលជាផ្លូវបុរាណទាំងឡាយ។ ផ្ទុយទៅវិញ ពួកគេបានដើរតាម «ផ្លូវទាំងឡាយ»។ ដោយហេតុនេះ អេសាយបានបញ្ជាក់ថា ព្រះនឹងជ្រើសរើសការភាន់ច្រឡំជាច្រើន ពីព្រោះពួកគេបានជ្រើសរើសផ្លូវក្លែងក្លាយជាច្រើន ជំនួសឱ្យផ្លូវដាច់ខាតនៃផ្លូវបុរាណទាំងឡាយ។ ស្របតាមទីបន្ទាល់របស់អេសាយ ការថ្វាយបង្គំរបស់ក្រុមប្រជុំរបស់អ្នកចំអកត្រូវបានព្រះអម្ចាស់បដិសេធ។ អ្នកស្រី វ៉ៃត៍ បានភ្ជាប់ដោយផ្ទាល់នូវការភាន់ច្រឡំជាច្រើនរបស់អេសាយជាមួយនឹងការភាន់ច្រឡំដ៏ខ្លាំងរបស់ប៉ូល ហើយនាងបានដាក់វានៅក្នុងបរិបទនៃការបដិសេធសេចក្តីពិតជាមូលដ្ឋានទាំងឡាយ គឺជាគ្រឹះដែលព្រះអម្ចាស់បានសង់ ហើយកំពុងសង់ ព្រះដំណាក់របស់ទ្រង់នៅលើវា។
“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.
A no le dico che vede oltre la superficie, che legge i cuori di tutti gli uomini, riguardo a coloro che hanno avuto grande luce: «Non sono afflitti né attoniti a motivo della loro condizione morale e spirituale». Sì, essi hanno scelto le proprie vie, e l’anima loro si diletta nelle loro abominazioni. «Anch’io sceglierò per loro la sventura, e farò venire su di loro ciò che temono; perché, quando ho chiamato, nessuno ha risposto; quando ho parlato, essi non hanno ascoltato; ma hanno fatto ciò che è male agli occhi miei, e hanno scelto ciò in cui non mi compiacevo». «Dio manderà loro una potente illusione, perché credano alla menzogna», perché non hanno ricevuto l’amore della verità per essere salvati, «ma si sono compiaciuti dell’ingiustizia». Isaia 66:3, 4; 2 Tessalonicesi 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.’
“Yn d’e c’hlanaveurean neamhaidh: ‘Cre’n mealladh as treise a dh’fhaodas an inntinn a mhealladh na an riochd gu bheil sibh a’ togail air a’ bhunait cheart agus gu bheil Dia a’ gabhail ri ur n-obraichean, agus ann am fìrinn tha sibh ag obrachadh iomadh nì a rèir poileasaidh saoghalta agus a’ peacachadh an aghaidh Iehòbha? O, is mealladh mòr e, mealladh tàladhach, a tha a’ gabhail sealbh air inntinnean nuair a mheasas daoine a bha uair eòlach air an fhìrinn, cumadh na diadhachd mar spiorad agus cumhachd na diadhachd sin; nuair a shaoileas iad gu bheil iad beartach agus air am meudachadh le maoin agus gun fheum aca air nì sam bith, agus ann am fìrinn tha feum aca air gach nì.’”
“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.
«Құдай Өз киімдерін дақсыз сақтап жүрген адал қызметшілеріне деген көзқарасын өзгерткен жоқ. Бірақ кенеттен келетін күйреу олардың үстіне төніп тұрса да, көпшілігі: “Тыныштық пен қауіпсіздік”, — деп жар салады. Түбегейлі тәубе болмайынша, адамдар жүректерін мойындау арқылы кішірейтпейінше және ақиқатты Исаның өзіндегі қалпында қабылдамайынша, олар ешқашан көкке кірмейді. Біздің қатарымызда тазару жүзеге асқанда, біз енді баймыз, дәулетіміз мол, еш нәрсеге мұқтаж емеспіз деп мақтанып, бейқам тыныш жатпайтын боламыз.
“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.
« Nan iza no afaka milaza marina hoe: “Ny volamenanay dia voazaha toetra tao amin’ny afo; ny fitafianay dia tsy voaloton’izao tontolo izao”? Hitako ny Mpampianatra anay nanondro ny fitafian’ilay antsoina hoe fahamarinana. Rehefa nesoriny izany, dia nasehony miharihary ny fahalotoana tao ambaniny. Ary hoy Izy tamiko: “Tsy hitanao va ny fomba nandrakofan’izy ireo tamim-pihamboana ny fahalotoany sy ny fahalòvan’ny toetrany? ‘Ahoana no nahatonga ny tanàna mahatoky ho vehivavy janga!’ Ny tranon’ny Raiko dia natao trano fivarotana, toerana izay efa nialan’ny fanatrehan’Andriamanitra sy ny voninahiny! Noho izany antony izany no misy fahalemena, ary tsy ampy ny hery.” » Testimonies, boky faha-8, 249, 250.
In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.
Katika kifungu hicho, mkusanyiko wa wenye kudhihaki wa Yeremia unatambulishwa kuwa ni Walaodikia, ambao ni wanawali wapumbavu.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
«Состояние Церкви, представленное неразумными девами, также описывается как Лаодикийское состояние». Review and Herald, August 19, 1890.
The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.
Les vierges folles manifestent leur manque d’huile à l’arrivée du Cri de Minuit, lorsqu’elles reçoivent une illusion conforme à leur propre choix antérieur quant à la voie à suivre, tout en rejetant les anciens sentiers de Jérémie. C’est dans les anciens sentiers que se trouvent le repos et le rafraîchissement, et le repos et le rafraîchissement sont la pluie de l’arrière-saison.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Mara naonyeshwa hadi wakati ambapo ujumbe wa malaika wa tatu ulikuwa unafungwa. Uweza wa Mungu ulikuwa umetulia juu ya watu Wake; walikuwa wamekamilisha kazi yao na walikuwa wameandaliwa kwa saa ya majaribu iliyokuwa mbele yao. Walikuwa wamepokea mvua ya mwisho, au uburudisho utokao mbele za Bwana, na ushuhuda ulio hai ulikuwa umefufuliwa. Onyo kuu la mwisho lilikuwa limesikika kila mahali, nalo lilikuwa limewachochea na kuwaghadhibisha wakaaji wa dunia ambao hawakutaka kuupokea ujumbe huo.” Early Writings, 279.
It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.
C’est pendant l’effusion du Saint-Esprit que la puissante séduction est répandue sur les vierges insensées de Laodicée, qui n’aiment pas la vérité et ont donc choisi de croire au mensonge plutôt qu’à la vérité. Le rejet de la vérité est assimilé au rejet de la loi, car la loi de Dieu est incarnée dans Ses règles prophétiques.
“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.
“La révélation n’est pas la création ni l’invention de quelque chose de nouveau, mais la manifestation de ce qui, jusqu’à sa révélation, était inconnu des êtres humains. Les grandes et éternelles vérités contenues dans l’Évangile sont révélées par une recherche diligente et par notre humiliation devant Dieu. Le divin Maître conduit l’esprit de l’humble chercheur de vérité; et, sous la direction du Saint-Esprit, les vérités de la Parole lui sont rendues connues. Et il ne peut y avoir de moyen de connaissance plus certain ni plus efficace que d’être ainsi guidé. La promesse du Sauveur était: ‘Quand il sera venu, lui, l’Esprit de vérité, il vous conduira dans toute la vérité.’ C’est par la communication du Saint-Esprit qu’il nous est donné de comprendre la Parole de Dieu.
“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’
Mutunga dzidziso anonyora achiti, “Jaha ringachenesa nzira yaro neiko? Nokurinda nayo maererano neshoko renyu. Ndakakutsvakai nomwoyo wangu wose; musandirega ndichitsauka pamirayiro yenyu.... Zarurai meso angu, kuti ndione zvinhu zvinoshamisa zviri mumurayiro wenyu.”
“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.
“Na amriwa kuitafuta kweli kana kwamba ni hazina iliyofichwa. Bwana hufungua ufahamu wa mtafutaji wa kweli wa kweli; naye Roho Mtakatifu humwezesha kuzishika kweli za ufunuo. Hili ndilo analomaanisha mtunga-zaburi anapoomba kwamba macho yake yafumbuliwe ili aone mambo ya ajabu yatokayo katika sheria. Wakati nafsi inapotamani kwa shauku mambo mema sana ya Yesu Kristo, akili huwezeshwa kushika utukufu wa ulimwengu ulio bora zaidi. Ni kwa msaada wa Mwalimu wa kimungu pekee ndipo tunaweza kuzielewa kweli za Neno la Mungu. Katika shule ya Kristo tunajifunza kuwa wapole na wanyenyekevu kwa sababu tumepewa ufahamu wa siri za utauwa.” Sabbath School Worker, December 1, 1909.
To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.
La rejeter le message ou la méthodologie de la pluie de l’arrière-saison, c’est rejeter la loi de Dieu. Lorsque Jérémie déclara qu’« ils n’ont pas écouté mes paroles, ni ma loi, mais l’ont rejetée », il est d’accord avec Osée.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
میرے لوگ علم کی کمی کے باعث ہلاک ہو گئے ہیں؛ کیونکہ تُو نے علم کو ردّ کیا ہے، اس لیے میں بھی تجھے ردّ کروں گا تاکہ تُو میرے لیے کاہن نہ رہے؛ چونکہ تُو اپنے خدا کی شریعت کو بھول گیا ہے، اس لیے میں بھی تیری اولاد کو بھول جاؤں گا۔ ہوسیع 4:6۔
The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.
ज्ञान जसलाई मूर्खहरूले अस्वीकार गर्छन्, त्यो ज्ञानको वृद्धि हो, जसलाई दानिएलले अन्तको समयमा हुने भनी पहिचान गरेका छन्। सन् १७९८ मा अन्तको समयमा, अनि फेरि सन् १९८९ मा अन्तको समयमा, ज्ञानको एक वृद्धि भयो, जसलाई परमेश्वरले ती दुई समानान्तर पुस्ताहरू प्रत्येकका लागि आधार निर्माण गर्नुहुँदा प्रयोग गर्न चुन्नुभएको दूतद्वारा औपचारिक रूप दिइयो। ती आधारभूत सत्यहरू केही बाइबलीय नियमहरूद्वारा व्यवस्थित गरिएका थिए, जुन तिनका-तिनका इतिहासका लागि चुनिएका दूतहरूलाई प्रकट गरिएका थिए; र ती आधारभूत सत्यहरू यर्मियाका पुराना मार्गहरू हुन्, अनि ती नै ती सत्यहरू हुन् जसले अन्ततः मध्यरातको पुकार र ठूलो पुकारका सन्देशहरूको तेललाई प्रतिनिधित्व गर्छन्। पछिल्लो वर्षाले, एक लाख चवालीस हजारको छाप लगाइने इतिहासमा मध्यरातको पुकारको सन्देश उत्पन्न गर्दछ, र त्यसपछि अझै बाबेलमा रहेको परमेश्वरको अर्को बगाललाई बटुलिने इतिहासमा ठूलो पुकारको सन्देश उत्पन्न गर्दछ। पछिल्लो वर्षा सन्देश पनि हो, र सन्देश उत्पन्न गर्ने कार्यविधि पनि हो। दानिएलको ज्ञानको वृद्धिले तीन-चरणीय परीक्षाको प्रक्रिया आरम्भ गर्दछ।
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Oo wuxuu yidhi, Tag jidkaaga, Daanyeelow; waayo, erayadu way xiran yihiin oo way shaabadaysan yihiin ilaa wakhtiga dhammaadka. Qaar badan waa la daahirin doonaa, oo waa la caddeyn doonaa, oo waa la tijaabin doonaa; laakiinse kuwa sharka leh si shar leh ayay u falayaan, oo kuwa sharka leh midkoodna ma fahmi doono; laakiinse kuwa xigmadda leh way fahmi doonaan. Daanyeel 12:9, 10.
Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.
Les méchants de Daniel sont les vierges folles de Matthieu qui choisissent de conserver leur condition laodicéenne. Leur état se manifeste à la troisième étape des trois épreuves de Daniel, lorsque les sages comme les méchants sont éprouvés. L’épreuve finale est celle où le jugement est exécuté, et les deux classes manifestent si elles ont l’huile.
“Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
« De nouveau, ces paraboles enseignent qu’il ne doit y avoir aucun temps de grâce après le jugement. Lorsque l’œuvre de l’Évangile est achevée, la séparation entre les bons et les méchants s’ensuit immédiatement, et la destinée de chaque catégorie est fixée pour toujours. » Christ’s Object Lessons, 123.
The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.
Tabia inapodhihirika katika jaribu la tatu huwatambulisha waabuduo kuwa ama Walaodikia mpumbavu au Wafiladelfia wenye hekima. Jaribu la mwisho hutimizwa sambamba na ujumbe wa mvua ya masika, ambao umefunuliwa kwa njia ya mbinu ya mvua ya masika. Kuikataa mbinu ya mvua ya masika huiweka nafsi katika hali ambayo haiwezi kuuelewa ujumbe wa mvua ya masika. Ujumbe na mbinu vinatambuliwa na Isaya kuwa ndilo jaribu la mwisho.
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: 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 28:9–18.
Qui instruira-t-il dans la connaissance, et à qui fera-t-il comprendre la doctrine? À ceux qui sont sevrés du lait, arrachés de la mamelle. Car précepte sur précepte, précepte sur précepte; règle sur règle, règle sur règle; un peu ici, un peu là. Oui, c’est par des lèvres balbutiantes et par une langue étrangère qu’il parlera à ce peuple. Il lui avait dit: Voici le repos, laissez reposer celui qui est fatigué; voici le soulagement. Mais ils n’ont pas voulu écouter. Et pour eux la parole de l’Éternel sera précepte sur précepte, précepte sur précepte; règle sur règle, règle sur règle; un peu ici, un peu là, afin qu’en marchant ils tombent à la renverse, qu’ils soient brisés, enlacés et pris. C’est pourquoi écoutez la parole de l’Éternel, hommes moqueurs, qui dominez sur ce peuple de Jérusalem! Vous dites: Nous avons fait une alliance avec la mort, nous avons fait un pacte avec le séjour des morts; quand le fléau débordé passera, il ne nous atteindra pas, car nous avons le mensonge pour refuge et la fausseté pour abri. C’est pourquoi ainsi parle le Seigneur, l’Éternel: Voici, j’ai mis pour fondement en Sion une pierre, une pierre éprouvée, une pierre angulaire de grand prix, solidement posée; celui qui la prend pour appui n’aura point hâte de fuir. Je ferai de la droiture une règle, et de la justice un niveau; la grêle emportera le refuge du mensonge, et les eaux inonderont l’abri. Votre alliance avec la mort sera détruite, votre pacte avec le séjour des morts ne subsistera pas; quand le fléau débordé passera, vous serez par lui foulés aux pieds. Ésaïe 28:9–18.
The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.
Belaeloe “phaphali e phoroselang” ea boporofeta ba Bibele ke tlokotsi e ntseng e hatela pele ea molao oa Sontaha, e qalang ka molao oa Sontaha o haufi le ho tla United States. Bao ba maoatla, ba khopo, ba Laodisea, ba sa nang le “lerato la ’nete,” ka hona ba hanang keketseho ea tsebo, ba lumela hore “phaphali e phoroselang” “e ke ke ea tla” holim’a bona, hobane, har’a tse ling, ba khethile ho amohela tlhaloso ea bohata ea letšoao la Roma boporofeteng ba Bibele. Ka ho etsa joalo, ba hlahisitse mohlala oa bohata oa boporofeta o theiloeng holim’a motheo oa bona oa boporofeta. Motheo oa bona o hahiloe holim’a lehlabathe, le emelang bongata ba majoe a manyenyane a sithabetseng. Motheo oa ba bohlale o hahiloe holim’a Lefika le le leng.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
Segons la gràcia de Déu que m’ha estat donada, jo, com un savi mestre d’obres, he posat el fonament, i un altre hi edifica damunt. Però que cadascú miri bé com hi edifica. Perquè ningú no pot posar cap altre fonament fora del que ja ha estat posat, que és Jesucrist. Ara bé, si algú edifica damunt d’aquest fonament amb or, plata, pedres precioses, fusta, fenc, rostoll, l’obra de cadascú serà feta manifesta; perquè el dia la farà conèixer, ja que serà revelada amb foc; i el foc provarà l’obra de cadascú, de quina mena és. 1 Corintis 3:10–13.
The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.
Les faux fondements sont mis en contraste avec le véritable fondement, qui est le Christ Jésus — le Rocher. Le fondement, vrai ou faux, est révélé dans l’épreuve finale des trois épreuves de Daniel. Il est « révélé par le feu » — le feu du Messager de l’Alliance, qui viendra soudain dans Son temple. Alors se manifeste une catégorie de personnes qui ont fait alliance avec la mort, et se manifeste une catégorie de personnes qui ont fait alliance de vie.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.
봐라, 내가 내 사자를 보내리니, 그가 내 앞에서 길을 예비할 것이다. 또 너희가 구하는 주가 갑자기 그의 성전에 임할 것이니, 곧 너희가 기뻐하는 언약의 사자라. 보라, 그가 오리라, 만군의 여호와께서 말씀하시느니라. 그러나 그의 임하는 날을 누가 능히 견디어 내며, 그가 나타날 때에 누가 서겠느냐? 이는 그가 연단하는 자의 불과 같고, 표백하는 자의 잿물과 같기 때문이다. 그가 은을 연단하고 정결하게 하는 자 같이 앉아서, 레위의 자손을 정결하게 하며 금과 은같이 연단하리니, 그들이 의로운 제물을 여호와께 드리게 되리라. 그 때에 유다와 예루살렘의 제물이 옛날과 같고 이전 해들과 같이 여호와께 기쁨이 되리라. 내가 심판하러 너희에게 가까이 나아가리니, 내가 주술하는 자들과 간음하는 자들과 거짓 맹세하는 자들과, 품꾼의 삯에 대하여 그를 압제하는 자와 과부와 고아를 압제하는 자와, 나그네의 권리를 굽게 하는 자들과, 나를 경외하지 아니하는 자들에게 신속한 증인이 되리라, 만군의 여호와께서 말씀하시느니라. 말라기 3:1–5.
The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.
Der Bote des Bundes tritt im Gericht nahe herzu, wenn der Prüfungsprozess des Daniel die dritte Prüfung erreicht und die Weisen wie auch die Gottlosen erprobt werden. Der dreistufige Prüfungsprozess des Daniel beginnt zur Zeit des Endes, wenn das Buch Daniel entsiegelt wird und die Erkenntnis zunimmt. Die Zunahme der Erkenntnis wird durch das Werk des erwählten Boten, der eine Posaune erschallen lässt, zur Klarheit gebracht. Jenen Boten bezeichnet Maleachi als den „Boten“, der „den Weg bereitet“ vor dem Kommen des Boten des Bundes, der durch Feuer offenbart, wer mit Ihm in den Bund eingetreten ist oder wer sich erwählte, einen Bund mit dem Tod zu schließen. In der milleritischen Geschichte kam Christus plötzlich zu Seinem Tempel am 22. Oktober 1844, einem Wegzeichen, das das bald kommende Sonntagsgesetz vorbildlich vorausweist.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
« L’avènement du Christ en tant que notre souverain sacrificateur dans le lieu très saint, pour la purification du sanctuaire, présenté dans Daniel 8:14 ; la venue du Fils de l’homme vers l’Ancien des jours, telle qu’elle est exposée dans Daniel 7:13 ; et la venue du Seigneur à son temple, annoncée par Malachie, sont des descriptions d’un même événement ; et cela est aussi représenté par la venue de l’époux aux noces, décrite par le Christ dans la parabole des dix vierges, en Matthieu 25. » The Great Controversy, 426.
The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodicean's and Philadelphian's, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.
A ƙarshe daga cikin gwaje-gwaje uku na Daniyel yana faruwa a lokacin dokar Lahadi mai zuwa nan ba da daɗewa ba, sa’ad da Manzon Alkawari zai zo domin ya bayyanar ta wurin wuta waɗanda suka yi alkawari da rai ko da mutuwa, abin da aka sanya cikin mahallin Lawiyawa. Sa’ad da Malaki ya bayyana budurwai masu hikima da marasa hikima na Matiyu, waɗanda su ne Laodikeyawa da Filadelfiyawa na Yohanna, da masu hikima da mugaye na Daniyel, duka ƙungiyoyin ana gwada su ta wurin wuta, sa’an nan kuma su bayyana ko wanene Banalawi, ko kuma wanene ba Banalawi ba.
The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.
വ്യാജദേവന്മാരായ പൊൻകിടാവുകളെക്കുറിച്ചുള്ള രണ്ടു കലാപങ്ങളിലും വിശ്വസ്തരായി നിലകൊണ്ടവരുടെ പ്രതീകമാണ് ലേവ്യർ. ആദ്യ കലാപം അഹരോന്റെതും, രണ്ടാമത്തെത് യെരോബെയാമിന്റെ കലാപവുമായിരുന്നു. ഇരു ദൃഷ്ടാന്തങ്ങളിലും ലേവ്യർ വിശ്വസ്തരെ പ്രതിനിധീകരിക്കുന്നു; അതുപോലെ, അടുത്തുകൂടി വരുന്ന ഞായറാഴ്ച നിയമസമയത്ത് ലേവ്യർ പ്രതിനിധീകരിക്കുന്ന ഒരു സംഘത്തിന്റെ വിശ്വസ്തതയ്ക്കു ഇരു ദൃഷ്ടാന്തങ്ങളും രണ്ടു സാക്ഷികളെ നൽകുന്നു. അഹരോൻ ഒരു പൊൻകിടാവിനെ ഉണ്ടാക്കി. പൊന്ന് ബാബിലോണിന്റെ പ്രതീകമാണ്; കിടാവ് ഒരു മൃഗത്തിന്റെ പ്രതിമയാണ്. തുടർന്ന് അവൻ ഒരു ഉത്സവം നിയമിച്ചു; മൂഢരായ ജനങ്ങൾ നഗ്നരായി കിടാവിനെ ചുറ്റി നൃത്തം ചെയ്തു. അവരുടെ സമസ്ത കലാപവും തിരഞ്ഞെടുക്കപ്പെട്ട ദൂതനായ മോശെയെ തള്ളിക്കളഞ്ഞതിനെ അടിസ്ഥാനമാക്കിയും അതിനാൽ പ്രേരിതമായും ഉണ്ടായിരുന്നതായിരുന്നു.
And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.
और मूसा ने हारून से कहा, “इस प्रजा ने तुझसे ऐसा क्या किया कि तू ने उन पर इतना बड़ा पाप ले आया?” हारून ने कहा, “मेरे प्रभु का क्रोध भड़कने न पाए; तू इस प्रजा को जानता है, कि वे बुराई पर तुले हुए हैं। क्योंकि उन्होंने मुझसे कहा, ‘हमारे लिये ऐसे देवता बना दे जो हमारे आगे-आगे चलें; क्योंकि इस मूसा का, उस मनुष्य का, जो हमें मिस्र देश से निकाल लाया, हमें नहीं मालूम कि उसका क्या हुआ।’ तब मैंने उनसे कहा, ‘जिस किसी के पास सोना हो, वह उसे उतार दे।’ सो उन्होंने मुझे दे दिया; तब मैंने उसे आग में डाल दिया, और यह बछड़ा निकल आया।” और जब मूसा ने देखा कि प्रजा उन्मुक्त हो गई है—क्योंकि हारून ने उन्हें उनके शत्रुओं के बीच उनकी लज्जा के लिये उन्मुक्त कर दिया था—तब मूसा ने डेरे के फाटक पर खड़े होकर कहा, “जो कोई यहोवा की ओर है, वह मेरे पास आए।” तब लेवी के सब पुत्र उसके पास इकट्ठे हो गए। और उसने उनसे कहा, “इस्राएल का परमेश्वर यहोवा यों कहता है, ‘हर एक पुरुष अपनी तलवार अपनी जाँघ पर बाँध ले, और छावनी के एक फाटक से दूसरे फाटक तक इधर-उधर जाओ, और हर एक अपने भाई को, हर एक अपने साथी को, और हर एक अपने पड़ोसी को मार डाले।’” और लेवी के पुत्रों ने मूसा के वचन के अनुसार किया; और उस दिन प्रजा में से कोई तीन हजार पुरुष मारे गए। निर्गमन 32:21–28.
Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.
Ang mga nagsayaw ay mga Laodicea na naghayag ng “kahihiyan ng kanilang kahubaran,” na siyang babala ng ikaanim na salot, isang babala hinggil sa pangangailangang wastong maunawaan ang tatluhang kayarian ng makabagong Roma bilang ang dragon, ang hayop, at ang bulaang propeta. Ang babalang iyon ay hayagang sumasalungat sa pansariling pagpapakahulugan ni Uriah Smith na sumira sa mga katotohanang kaugnay ng ikaanim na salot at ng Armagedon.
Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.
Cei care și-au manifestat starea laodiceană au respins autoritatea solului ales și au dat pe față aceeași înțelegere confuză ca aceia care aleg să identifice simbolul satanic al „necurmatei” drept simbolul evlavios al lucrării lui Hristos în sanctuar. Ei și-au atribuit izbăvirea unui dumnezeu simbolic, însă dumnezeul pe care au ales să-l adore era un simbol al dumnezeului Egiptului, iar Egiptul este un simbol al balaurului. Ca și adventismul laodicean, ei au respins adevărul că „necurmata” este un simbol al Romei păgâne, al balaurului, și au identificat simbolul satanic drept un simbol al lui Hristos.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
ffの対象言語が指定されていません。翻訳先の言語を明記してください。
Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”
Les rebelles d’Aaron crurent au mensonge selon lequel un symbole du dragon, représenté par le veau d’or, était le dieu qui les avait délivrés de la servitude de l’Égypte. L’adventisme laodicéen croit au mensonge selon lequel un symbole de la Rome païenne (le dragon), représenté par « le continuel », est un symbole du Christ dont l’œuvre consiste à délivrer les hommes de l’esclavage du péché dans son ministère au sanctuaire céleste. Ils rejetèrent aussi le messager choisi, comme l’a fait l’adventisme laodicéen dans la controverse au sujet du symbolisme de « le continuel ».
In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”
法老底嘉復臨主義的第一代（1844年至1888年）拒絕了米勒在辨識「七期」上的工作。第二代（1888年至1919年）開始了拒絕「常獻的」之真理的過程。到了第三代（1919年至1957年），他們已回轉到背道新教的理解，認為「你本國之強暴人」就是安提阿古·伊比法尼。2001年9月11日，當第三樣災禍於該日臨到時，他們拒絕了伊斯蘭在聖經預言中的角色。這四項真理中的每一項都曾為米勒所持守，並且都表現在哈巴谷的兩塊版上；每一項也都是歸於米勒工作之根基性的真理，而懷愛倫姊妹稱他為「蒙揀選的人」。
Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.
चेरोबाम का विद्रोह उत्तरी राज्य के आरम्भ में शुरू हुआ, जो उन दस गोत्रों से बना था जिन्होंने चेरोबाम को अपना प्रथम राजा बनाया। चेरोबाम ने सोने के दो बछड़े बनवाए और एक को बेतएल में, जिसका अर्थ है “परमेश्वर का घर,” और दूसरे को दान में, जिसका अर्थ है “न्याय,” स्थापित किया। बेतएल और दान मिलकर कलीसिया (बेतएल) और राज्य (दान) के संयोग का प्रतिनिधित्व करते हैं। और हारून के विद्रोह के समान, वे बछड़े सोने के बने थे, जो बाबुल का एक प्रतीक है, और वे दोनों एक पशु की प्रतिमा थे। हारून के समान ही, चेरोबाम ने एक वार्षिक पर्व ठहराया और उन बछड़ों को उन देवताओं के रूप में घोषित किया जिन्होंने परमेश्वर की प्रजा को मिस्र से निकालकर छुड़ाया था।
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
وتبعام دلّ في قلبه: الآن ترجع المملكة إلى بيت داود. إن صعد هذا الشعب ليقدّم ذبائح في بيت الرب في أورشليم، فإن قلب هذا الشعب يرجع إلى سيدهم، إلى رحبعام ملك يهوذا، فيقتلونني ويرجعون إلى رحبعام ملك يهوذا. فاستشار الملك، وصنع عجلي ذهب، وقال لهم: قد أكثر عليكم الصعود إلى أورشليم؛ هوذا آلهتك يا إسرائيل التي أصعدتك من أرض مصر. وأقام الواحد في بيت إيل، وجعل الآخر في دان. وصار هذا الأمر خطية، لأن الشعب ذهبوا ليسجدوا أمام الواحد إلى دان. وصنع بيت مرتفعات، وأقام كهنة من أطراف الشعب، لم يكونوا من بني لاوي. وعيّن يربعام عيدًا في الشهر الثامن في اليوم الخامس عشر من الشهر، نظير العيد الذي في يهوذا، وأصعد على المذبح. هكذا فعل في بيت إيل، ذابحًا للعجلين اللذين صنعهما؛ وأقام في بيت إيل كهنة المرتفعات التي عملها. فأصعد على المذبح الذي عمله في بيت إيل في اليوم الخامس عشر من الشهر الثامن، في الشهر الذي ابتدعه من قلبه، وعمل عيدًا لبني إسرائيل؛ وأصعد على المذبح وأوقد بخورًا. 1 ملوك 12: 26–33.
Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.
యెరోబాము “తన హృదయంలోనే ఆలోచించి కల్పించుకొనెను”; ఇది తన ప్రవచన నమూనాను నిర్మించుటకు “స్వకీయ వివరణ”ను ప్రవేశపెట్టిన ఊరియా స్మిత్ కార్యాన్ని సూచించుచున్నది. యెరోబాము అహరోను యొక్క నమూనాను అనుసరించి, ఈజిప్టు దేవునిని నిజమైన దేవుడిగా తప్పుగా ప్రతినిధీకరించెను. అహరోను మరియు యెరోబాము ఉత్పత్తి చేసిన ఆ దేవుడు, రోమా యొక్క ద్విరూప స్వభావమునకు సంబంధించిన ప్రతీకను—రాజ్యకౌశల్యమునకు మరియు సంఘకౌశల్యమునకు సంకేతమైన ప్రతీకను—తప్పుగా ప్రయోగించుటపై ఆధారపడియుండెను. అహరోను మరియు యెరోబాము ఇద్దరూ మృగ స్వరూపముగల ప్రతిమ యొక్క ప్రతీకాత్మకతతో, అజగర శక్తికి సంబంధించిన ఒక ప్రతిమను సూచించుచుండిరి. అందుచేత, తిరుగుబాటుకు సంబంధించిన ఆ రెండు పవిత్ర చరిత్రలూ దేవుని ప్రజల గొప్ప పరీక్షను సూచించుచున్నవి; ఆ పరీక్షద్వారానే వారి నిత్యగతి నిర్ణయింపబడును. ప్రేరణ ప్రకారము ఆ పరీక్ష మృగపు ప్రతిమ ఏర్పడుటకు సంబంధించిన పరీక్షయే.
The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.
Ang inisyal na pagtatalo hinggil sa sagisag ng Roma bilang mga mang-aagaw ng iyong bayan, na naisama sa tsart ng mga pionero noong 1843, ay nangatuwiran na si Antiochus Epiphanes ang mang-aagaw, sa halip na kilalanin ang katotohanang ang mga mang-aagaw ay ang Roma. Ang unang pagtatalong iyon ay kumatawan sa huling pagtatalo tungkol sa mga mang-aagaw ng iyong bayan na ang tinutukoy ay Roma, na ngayo’y pinagtatalunan namang ang Estados Unidos ang mga mang-aagaw, at hindi ang Roma. Gayunman, si Antiochus ay isang sagisag ng Estados Unidos sa mga talata sampu hanggang labinlima ng Daniel onse, kaya ang panimulang kasinungalingan at ang pangwakas na kasinungalingan tungkol sa kung sino ang kinakatawan ay iisa.
The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.
Lo scurité e le confusion super lo que Antiocho representava in le ultime dies produce un confusion circa le imagine del bestia, como faceva etiam le rebellion de Aaron e de Jeroboam. Le confusion circa le imagine del bestia occurre precisamente al tempore quando le grande prova pro le populo de Deo es le formation del imagine del bestia.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Le Seigneur m’a montré clairement que l’image de la bête sera formée avant la fin du temps de grâce; car elle doit constituer la grande épreuve pour le peuple de Dieu, par laquelle sa destinée éternelle sera décidée. Votre position est un tel amas d’incohérences que bien peu s’y laisseront tromper.
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“ރިވެލޭޝަން 13 ގައި މި މައުޟޫޢު ސާފުކޮށް ބަޔާންކުރެވިފައިވެއެވެ؛ [Revelation 13:11–17, quoted].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
«Ceci est l’épreuve que le peuple de Dieu doit subir avant d’être scellé. Tous ceux qui auront prouvé leur fidélité à Dieu en observant sa loi et en refusant d’accepter un faux sabbat se rangeront sous la bannière du Seigneur Dieu Jéhovah et recevront le sceau du Dieu vivant. Ceux qui abandonnent la vérité d’origine céleste et acceptent le sabbat du dimanche recevront la marque de la bête.» Manuscript Releases, volume 15, 15.
When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.
若อาจารย์ไวท์รับรองทัศนะของมิลเลอร์ที่ว่า “เครื่องเผาบูชาประจำวัน” หมายถึงกรุงโรมฝ่ายนอกศาสนา นางได้กล่าวว่า นับตั้งแต่ปี 1844 เป็นต้นมา ได้มีการยอมรับ “ทัศนะอื่น ๆ” ซึ่งก่อให้เกิด “ความมืดมนและความสับสน” ความสับสนที่เกิดจากทัศนะอันผิดเกี่ยวกับ “เครื่องเผาบูชาประจำวัน” ซึ่งเป็นสัญลักษณ์ของกรุงโรมฝ่ายนอกศาสนา ในฐานะ “พวกโจรในหมู่ชนชาติของเจ้า” ย่อมนำมาซึ่งความสับสนและความมืดมนเกี่ยวกับความแตกต่างระหว่างกรุงโรมกับรูปจำลองของกรุงโรม
The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.
Les premières et les dernières controverses au sujet d’un symbole de Rome se produisirent entre un ancien peuple de l’alliance qui était en train d’être mis de côté, et un peuple qui devenait alors le nouveau peuple de l’alliance de Dieu. La controverse comprenait un refus de se laisser gouverner par les règles établies de la grammaire, car le mot « aussi » au verset quatorze fut rejeté par les protestants, lesquels prétendaient ainsi que les brigands devaient être la même puissance que celle représentée dans les versets précédents.
It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.
यो त शास्त्रहरूको एक विकृत व्याख्या थियो, जब एन्टियोकसलाई “लुटेराहरू” ठहरिन बाध्य पारियो। यो एक निजी व्याख्या थियो, किनकि सत्यको विरोधमा हुने कुनै पनि झूटा शिक्षा निजी व्याख्यै हुन्छ। उक्त विवाद आफैं एक आधारभूत सत्य बन्यो, किनकि यो 1843 को अग्रदूतहरूको चार्टमा अभिलेखित गरिएको थियो। प्रेरणाद्वारा उक्त चार्टको अनुमोदनले “लुटेराहरू” लाई रोमको प्रतीकको रूपमा पुष्टि र वैध ठहर गर्यो, र सत्यको गम्भीरतालाई अझ महान् बनायो; किनकि यस सिद्धान्तलाई अस्वीकार गर्नु भनेको आधारहरू र भविष्यवाणीको आत्माको अधिकार—दुवैलाई—अस्वीकार गर्नु थियो।
The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.
“Votre peuple” correspond aux Juifs, et ce n’est donc que de leur nation qu’il pouvait naître des brigands ; et quels autres que les Romains pouvaient convenir ? S’il en est ainsi, alors la bonne compréhension des brigands de ton peuple, représentant Rome, s’ajoute au modèle prophétique que les anges donnèrent à William Miller, puisqu’elle s’accordait avec le modèle prophétique qu’il en vint à comprendre et à présenter, à savoir ceci : que la Rome païenne et la Rome papale constituaient le fondement de toutes ses applications prophétiques.
Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.
L’interprétation personnelle d’Uriah Smith, qui identifiait le roi du nord au verset trente-six de Daniel onze comme étant la France, puis au verset quarante comme étant la Turquie, comportait deux fausses identifications du roi du nord. Le rejet par Smith des fondements en 1863 produisit un aveuglement qui l’empêcha de discerner une règle des plus élémentaires de la prophétie, à savoir qu’à peu près à l’époque du Christ, la prophétie représentait les entités spirituelles modernes qui étaient préfigurées par les anciennes entités littérales. Paul enseigna expressément cette vérité lorsqu’il montra que ce qui venait d’abord était le littéral, et ensuite le spirituel.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
Mais ce n’est pas ce qui est spirituel qui vient d’abord, c’est ce qui est naturel; ensuite vient ce qui est spirituel. 1 Corinthiens 15:46.
Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.
સ્મિથ તે વચનબંધ પ્રજામાંનો હતો જેણે ધર્મભ્રષ્ટ પ્રોટેસ્ટન્ટવાદના સ્થાને દેવની પ્રજા તરીકે સ્થાન લીધું હતું, પરંતુ જ્યારે તેણે “સાત સમય”ને નકારી કાઢ્યા અને પોતાનું 1863નું ચાર્ટ રજૂ કર્યું, ત્યારે તેણે તેમની બળવાખોરીનું સમર્થન કર્યું. તેની ખાનગી વ્યાખ્યાને લાગુ કરતાં પ્રકાશિતવાક્ય અધ્યાય સોળમાં આવેલા આર્માગેડોન વિષે ખોટી સમજ ઊભી થઈ, જે રોમની યોગ્ય સમજણ અંગેની બીજી એક કસોટી છે.
With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.
彼ら強盗に関する最初の論争において、スミスは、十人のおとめのたとえの最初の成就に関わった者たちを代表していた。したがって、北の王についての彼の私的見解において、彼は、1856年から1863年の間にラオデキヤ的再臨安息日教会となっていく過程で、通り過ぎられつつあった契約の民を代表している。強盗に関する論争におけるプロテスタントたちの場合と同様に、スミスは、自らの私的解釈によって曲解したその箇所の文法的権威を無視した。というのも、文法上、第三十一節から第四十五節までの北の王は、常に、そしてただ教皇権力のみを指しているからである。
With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in 2 Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.
「常供」をめぐる論争によって、ウィリー・ホワイトとA・G・ダニエルズは、「常供」がキリストの聖所における奉仕を表すとする古いプロテスタントの見解を支持するために、アドベンチストの歴史の中へ偽りを持ち込んだ。その特定の歴史はハバククの表において特定されているが、誤った見解の推進と確立に伴う偽証に留意することは重要である。というのも、正しい理解は、真理を愛する者たちと偲を信じる者たちとの対比が論点となっている第2テサロニケにおいて、すでにミラーによって認識されていたからである。
“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.
তথাকথিত “দৈনিক” বিষয়ক বিতর্ক, পংক্তির উপর পংক্তি যে উপলব্ধি গড়ে ওঠে, তাতে আরও সংযোজন করে যে রোমের চূড়ান্ত বিতর্ক পবিত্র আত্মার বর্ষণের সময়েই সংঘটিত হয়। উপর থেকে যখন পবিত্র আত্মা বর্ষিত হচ্ছেন, তখন নিচ থেকে এক শক্তি উঠে আসছে এবং যারা সেটিকে ঈশ্বরের শক্তি বলে গ্রহণ করে, তাদের অধিকার করছে, যদিও তা এক প্রবল ভ্রান্তি।
“The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.
«Талаш-тартыштагы эки улуу күч иштеп жатат: бири төмөндөн, экинчиси жогорудан. Ар бир адам тигинин же мунун жашыруун таасири астында болот, жана анын иш-аракеттери кайсы шыктандыруудан келип чыккан мүнөздү ачып берет. Машаяк менен бириккендер дайыма Машаяктын багыттарында иштешет. Шайтан менен биримдикте болгондор өз башчысынын шыктандыруусу астында, Ыйык Рухтун күчү менен иш-аракетине каршы болуп иштешет. Адамдын эрки эркин аракет кылууга калтырылган, жана кайсы рух жүрөккө таасир этип жаткандыгы иш-аракет аркылуу ачылат. “Мөмөлөрүнөн аларды тааныйсыңар”. The 1888 Materials, 1508.
The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.
Wɔadi sɛnkyerɛnne a nkɔmhyɛ da no adi wɔ akasakasa a ɛfa “daa daa no” ho mu no ne sɛ wɔde ɔtweaseɛ no ho sɛnkyerɛnne bi bɛyɛ Kristo ho sɛnkyerɛnne. Wɔn a wɔpo nokware no, wɔpo nso Miller dwumadi a ɔnam so huu saa nokware yi, na wɔyɛ saa no, wɔpo Honhom Kronkron no na wɔyɛ bɔne a wonnim de kyɛ no.
We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.
Nous examinerons, dans l’article suivant, une controverse au sujet de Rome qui survint peu après le 11 septembre 2001.
“We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.
“موږ په داسې زمانه کې ژوند کوو چې پکې ژوند تر ټولو ارزښتناک او تر ټولو په زړه پورې دی. د ټولو شیانو پای رانژدې شوی دی. حېرانوونکي پرمختګونه به پرلهپسې زموږ په وړاندې راڅرګندېږي؛ ځکه نالېدلې قوې په کار بوختې دي او سخت فعالیت څرګندوي. د ښکته له تیارو څخه ځواکونه پر انساني وسیلو اغېز کوي، او بد سړي له بدو فرښتو سره یوځای د خدای د حکمونو او د عیسی د ایمان پر ضد جګړه کوي؛ او په همدې وخت کې له بره یو ځواک پر هغو عمل کوي چې الهي اغېزو ته غاړه ږدي، او د خدای خلک له اسماني موجوداتو سره همکاري کوي. له رښتینې او اصیلې ایمان پرته بل هېڅ شی به هغه فشار ته پاتې نه شي چې په دې وروستیو ورځو کې به د هر انسان پر روح راشي څو هغه وازمېيي او وازمويي. خدای باید زموږ پناه وي؛ موږ نه شو کولای پر بڼه، دعوه، مراسمو، یا مقام باور وکړو، او نه دا ګومان کولای شو چې ځکه موږ د ژوندي نوم لرو، نو به وکولای شو د ازمېښت په ورځ ودرېږو. هر څه چې ښورېدای شي، وبه ښورول شي، او هغه څه چې د دې وروستیو ورځو د فریبونو او ګمراهیو له لارې نه شي ښورېدای، هماغه به پاتې شي. روح د ابدي ګټ سره کلک وتړه؛ ځکه یوازې په مسیح کې به امنیت وي. عیسی هغه ورځې چې موږ پکې ژوند کوو د خطر ورځو په توګه بیان کړې. هغه وفرمایل: ‘لکه څنګه چې د نوح ورځې وې، همداسې به د ابنالانسان راتګ هم وي. ځکه لکه د طوفان څخه مخکې په هغو ورځو کې چې هغوی به خوړل او څښل، واده به یې کاوه او واده به یې ورکوله، تر هغې ورځې پورې چې نوح کښتۍ ته ننوت، او ونه پوهېدل تر څو چې طوفان راغی او ټول یې یوړل؛ همداسې به د ابنالانسان راتګ هم وي.’ ‘همدارنګه لکه څنګه چې د لوط په ورځو کې وو؛ هغوی به خوړل، څښل، رانیول، پلورل، کرل، او ودانول؛ خو په هماغه ورځ چې لوط له سدومه ووت، له اسمانه اور او ګندک وورېد او ټول یې هلاک کړل. عیناً همداسې به په هغه ورځ وي چې ابنالانسان څرګندېږي.’ ‘کله چې ابنالانسان په خپل جلال کې راشي، او ټولې مقدسې فرښتې له هغه سره وي، نو بیا به د خپل جلال پر تخت کښېني: او د هغه په وړاندې به ټول قومونه راټول کړای شي: او هغوی به له یو بل څخه بېل کړي، لکه څنګه چې شپون خپلې مېږې له وزو بېلوي: او مېږې به په خپل ښي لاس کې ودروي، خو وزې به په چپ. بیا به پاچا هغو ته چې په خپل ښي لاس کې وي، ووايي، راشئ، ای زما د پلار برکتیافتګانو، هغه پاچاهي په میراث یوسئ چې د نړۍ له بنسټه ستاسو لپاره چمتو شوې ده.’ په دې ژوند کې زموږ لاره به هلته زموږ ابدي برخلیک وټاکي؛ دا موږ ته پرېښودل شوې چې ووایو ایا موږ به له هغو سره یو چې د خدای پاچاهي په میراث وړي، او که له هغو سره چې بیرونۍ تیارې ته ځي. خدای زموږ د نجات لپاره هر ډول برابرونه کړي دي؛ نو راځئ له هغه څه څخه ګټه واخلو چې په لایتناهي بیه اخیستل شوي دي. ‘ځکه خدای نړۍ دومره مینه کړه چې خپل یوازینی زوی یې ورکړ، ترڅو هر څوک چې پر هغه ایمان راوړي، هلاک نه شي، بلکې تلپاتې ژوند ومومي.’” Youth Instructor, August 3, 1893.