We are dealing with the parallel between the movements of the first and third angels, in order to better understand what the increase of knowledge represents symbolically when it is unsealed at the time of the end. We are attempting to demonstrate that it represents an escalation of truth that ultimately climaxes as the latter rain, which is the message of the Midnight Cry. As a symbol, the “increase of knowledge” is derived from the book of Daniel, and it is there identified as the prophetic knowledge that tests and produces two classes of worshippers.

Ndzi tirhisana ni ku ringanisa exikarhi ka minhlangano ya tintsumi ta xo sungula ni ta vunharhu, leswaku hi kota ku twisisa hi ku antswa leswi ku andza ka vutivi swi swi yimelaka hi xikombiso loko ku pfuriwile eminkarhini ya makumu. Hi ringeta ku kombisa leswaku swi yimela ku tlakuka ka ntiyiso loku emakumu ku fika emakumu ya kona tanihi mpfula ya le ndzhaku, leyi nga rungula ra Ku Huwelela ka le Vusiku bya le Xikarhi. Tanihi xikombiso, “ku andza ka vutivi” ku huma ebukwini ya Daniyele, naswona kwalaho ku boxiwa tanihi vutivi bya vuporofeta lebyi ringaka naswona byi humesaka tinxaxamelo timbirhi ta vagandzeri.

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.

Maka Ia berfirman, “Pergilah, Daniel, sebab perkataan-perkataan ini tertutup dan termeterai sampai pada waktu akhir. Banyak orang akan disucikan, dimurnikan, dan diuji; tetapi orang-orang fasik akan terus berlaku fasik; dan tidak seorang pun dari antara orang-orang fasik akan mengerti; tetapi orang-orang bijaksana akan mengerti.” Daniel 12:9, 10.

In 1989 an “increase of knowledge” was unsealed that will ultimately demonstrate two classes of worshippers. Those two classes are illustrated in the context of how they relate to the message of the latter rain. The wicked do not recognize or receive the latter rain, and the wise do. The wicked therefore do not see when the latter rain begins to fall, and it began to fall when the nations were angered on September 11, 2001. We have been addressing the leadership of Laodicean Adventism as represented in Ezekiel chapters eight and nine, and also in Isaiah chapter twenty-eight. In Isaiah the “scornful men” “made lies” their “refuge” and “hid” themselves “under falsehood.”

Pada tahun 1989 suatu “pertambahan pengetahuan” telah dibuka meterainya, yang pada akhirnya akan memperlihatkan dua golongan penyembah. Kedua-dua golongan itu digambarkan dalam konteks bagaimana mereka berhubungan dengan pekhabaran hujan akhir. Orang-orang fasik tidak mengenali atau menerima hujan akhir, tetapi orang-orang bijaksana mengenalinya dan menerimanya. Oleh itu, orang-orang fasik tidak melihat apabila hujan akhir mula turun, dan ia mula turun ketika bangsa-bangsa menjadi marah pada 11 September 2001. Kita telah menujukan pembahasan ini kepada kepimpinan Adventisme Laodikia sebagaimana dilambangkan dalam Yehezkiel pasal lapan dan sembilan, dan juga dalam Yesaya pasal dua puluh lapan. Dalam Yesaya, “orang-orang pengejek” telah menjadikan “dusta” sebagai “perlindungan” mereka dan “menyembunyikan” diri mereka “di bawah kepalsuan.”

Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

Ngenxa yalokho zwanini izwi leNkosi, nina madoda adelelayo, enibusa laba bantu abaseJerusalema. Ngokuba nithi, Senze isivumelwano lokufa, futhi sivumelene lesihogo; nxa isijeziso esikhukhulayo sesidlula, kasiyikusehlela thina; ngoba senze amanga aba yisiphephelo sethu, sazifihla ngaphansi kwamanga. U-Isaya 28:14, 15.

The ancient men of Jerusalem of the last days fail the test of “the rest and refreshing” that is represented by the methodology of “line upon line,” which allows the wise to recognize the latter rain of the last days, through the historical illustration of the latter rain in the Millerite history. The prophetic characteristic of “the scornful men” that Isaiah emphasizes in the passage, is the lies and falsehood that they hid under and made their refuge. Therefore, in connection with the test of the latter rain message (the rest and refreshing that they would not hear), the ancient men of Jerusalem have accepted a lie.

Borra ba jerusalem ba maloba a bofelo ba palelwa ke teko ya “boikhutso le kgathologo” e e emetsweng ke mokgwa wa “mola mo godimo ga mola,” o o letlang ba ba botlhale go lemoga pula ya bofelo ya maloba a bofelo, ka setshwantsho sa hisetori sa pula ya bofelo mo hisetoring ya Bamillerite. Selo sa boporofeti sa “banna ba basotli” se Isaia a se gatelelang mo temaneng eo, ke maaka le boferefere jo ba neng ba iphithela ka jone mme ba bo dira botshabelo jwa bone. Ke gone, mabapi le teko ya molaetsa wa pula ya bofelo (boikhutso le kgathologo jo ba neng ba sa batle go bo utlwa), borra ba jerusalem ba bogologolo ba amogetse leaka.

The latter rain message arrives with a debate, as represented in Habakkuk chapter two, when the watchman there asks God what he should answer in the “debate” of his history, for the word “reproved” in verse one of chapter two means “argued with”.

Mesej hujan akhir tiba bersama suatu perdebatan, sebagaimana digambarkan dalam Habakuk pasal dua, ketika pengawal di sana bertanya kepada Tuhan apakah yang harus dijawabnya dalam “perdebatan” sejarahnya, kerana perkataan “ditegur” dalam ayat satu pasal dua bererti “diperdebatkan dengan”.

I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

Ndzi ta yima eswitsundzuxweni swa mina, ndzi tiyimisa ehenhla ka xihondzo, naswona ndzi ta langutisisa leswaku u ta vulavula yini na mina, ni leswaku ndzi ta hlamula yini loko ndzi tshinyiwa. Habakuki 2:1.

The wise during the debate of the latter rain, present the truths represented as Miller’s jewels, which are also the foundational truths identified, established and presented by the Millerites. Those truths are represented as Christ, the Rock of Ages.

Ba baitsēki nakong ea tsekisano ea pula ea morao ba hlahisa linnete tse emeloang e le mabenyane a Miller, tseo hape e leng linnete tsa motheo tse ileng tsa khetholloa, tsa tiisoa, tsa ba tsa hlahisoa ke ba-Millerite. Linnete tseo li emetsoe e le Kreste, Lefika la Mengwaha.

“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

“ဟဲောင်ဇိုင်ယုန်၏နံရံများပေါ်တွင် ဘုရားသခင်၏ စောင့်ကြည့်သူများအဖြစ် ရပ်တည်ကြသူတို့သည် လူများရှေ့တွင် ရှိနေသော အန္တရာယ်များကို မြင်နိုင်သော လူများဖြစ်ကြစေ,— အမှန်တရားနှင့် အမှား၊ ဖြောင့်မတ်ခြင်းနှင့် မဖြောင့်မတ်ခြင်းတို့ကို ခွဲခြားသိမြင်နိုင်သော လူများဖြစ်ကြစေ။”

“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

“Amoso no agyinae no aba: Ɛnsɛ sɛ wɔma biribiara ba mu a ɛbɛhaw gyidi no fapem a yɛde resi adansi fi bere a asɛm no bae wɔ 1842, 1843, ne 1844 no. Na mewɔ saa asɛm yi mu, na efi saa bere no de besi nnɛ, magyina wiase no anim, nokwafo ama hann a Onyankopɔn de ama yɛn no. Yɛnnyɛ nhyehyɛe sɛ yebeyi yɛn nan afi atifi hɔ a wɔde too hɔ bere a da biara yɛhwehwɛɛ Awurade denam mpaebɔ a emu yɛ den so, rehwehwɛ hann no. Mususuw sɛ metumi agyae hann a Onyankopɔn de ama me no ana? Ɛsɛ sɛ ɛyɛ sɛ Daa Bo no. Efi bere a wɔde maa me no, na ɛredi me anim bere nyinaa.” Review and Herald, April 14, 1903.

The ancient men present a false latter rain message that is represented by Isaiah as a “lie” and a falsehood. In Ezekiel chapter eight, the history that identifies when the ancient men of Jerusalem are bowing to the sun, and are contrasted with those who receive the seal of God in the next chapter. The third abomination (generation), represents a false latter rain message, as represented by the “weeping for Tammuz.” In the third generation of Adventism, which began in 1919, a “lie” was introduced in connection with the false gospel publicly presented by W. W. Prescott at the 1919 Bible Conference. That “lie” is a specific subject of the third generation, and the “lie” is the false foundation of the false latter rain message, represented by the “weeping for Tammuz.”

Lelaki-lelaki tua itu mengemukakan suatu pekabaran hujan akhir yang palsu, yang digambarkan oleh Yesaya sebagai suatu “dusta” dan kepalsuan. Dalam Yehezkiel pasal delapan terdapat sejarah yang menunjukkan bilakah lelaki-lelaki tua di Yerusalem sujud menyembah matahari, dan mereka dipertentangkan dengan mereka yang menerima meterai Allah dalam pasal berikutnya. Kekejian yang ketiga (generasi), melambangkan suatu pekabaran hujan akhir yang palsu, sebagaimana digambarkan oleh “ratapan bagi Tamus.” Dalam generasi ketiga Adventisme, yang bermula pada tahun 1919, suatu “dusta” telah diperkenalkan sehubungan dengan injil palsu yang dipersembahkan secara terbuka oleh W. W. Prescott pada Persidangan Alkitab 1919. “Dusta” itu merupakan suatu pokok khusus bagi generasi ketiga, dan “dusta” itu ialah asas palsu bagi pekabaran hujan akhir yang palsu, yang dilambangkan oleh “ratapan bagi Tamus.”

It is important to spend time pinpointing the “lie” in prophecy, for the “lie” is the major reason Laodicean Adventism cannot see the increase of knowledge in 1989. The “lie” is that “the daily” in the book of Daniel represents Christ’s sanctuary ministry. Applying “the daily” prophetically as Christ’s sanctuary ministry is a false and incorrect prophetic application, but the “lie” is not simply identifying the false identification of “the daily” as a prophetic symbol, it also represents a “lie” that claims that Sister White agreed with the false application, and then using that falsehood to then establish the incorrect application as established truth.

Penting untuk meluangkan waktu guna mengenal pasti “dusta” dalam nubuatan, kerana “dusta” itulah sebab utama Adventisme Laodikia tidak dapat melihat pertambahan pengetahuan pada tahun 1989. “Dusta” itu ialah bahawa “yang berterusan” dalam kitab Daniel melambangkan pelayanan Kristus di tempat kudus. Penerapan “yang berterusan” secara nubuatan sebagai pelayanan Kristus di tempat kudus merupakan penerapan nubuatan yang palsu dan salah, tetapi “dusta” itu bukan sekadar mengenal pasti pengecaman yang salah terhadap “yang berterusan” sebagai suatu lambang nubuatan; ia juga merupakan suatu “dusta” yang mendakwa bahawa Sister White bersetuju dengan penerapan yang palsu itu, lalu menggunakan kepalsuan tersebut untuk menetapkan penerapan yang salah itu sebagai kebenaran yang telah ditegakkan.

The correct understanding of the last six verses of Daniel eleven, have been typified by verses thirty to thirty-six, and when Sister White identifies the complete fulfillment of Daniel chapter eleven, she states that “scenes similar to those described” in verses thirty to thirty-six “will be repeated.”

Pemahaman yang benar mengenai enam ayat terakhir Daniel sebelas telah dilambangkan oleh ayat tiga puluh hingga tiga puluh enam, dan ketika Sister White mengenal pasti penggenapan sepenuhnya Daniel pasal sebelas, beliau menyatakan bahawa “adegan-adegan yang serupa dengan yang digambarkan” dalam ayat tiga puluh hingga tiga puluh enam “akan berulang.”

Employing the false definition of “the daily,” produces a false historical structure. The history represented in Daniel chapter eleven, verses thirty to thirty-six, includes the taking away of “the daily.” “The daily” is either the Millerite application, or application of Prescott and Daniells. Depending on which application is chosen, two different historical structures will be produced.

Ti dihuna hamosu definisaun falsu ba “the daily,” produz estrutura istórika falsu ida. Istória ne’ebé reprezenta iha Daniel kapítulu sanulu resin ida, versíkulu tolu nulu tolu to’o tolu nulu neen, inklui hasai tiha “the daily.” “The daily” mak aplikasaun Millerita, ka aplikasaun husi Prescott no Daniells. Tuir aplikasaun ne’ebé hili, sei produs estrutura istórika rua ne’ebé la hanesan.

And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

Dan 11:31: “Tangan-tangan akan berdiri di pihaknya, dan mereka akan menajiskan tempat kudus yang kuat itu, dan akan meniadakan korban yang tetap, lalu memasang kekejian yang membinasakan.”

According to inspiration the prophetic history represented in this verse, and including verse thirty, and verses thirty-two through thirty-six is to be repeated in verses forty through forty-five of Daniel eleven.

Menurut ilham, sejarah nubuatan yang digambarkan dalam ayat ini, dan yang mencakup ayat tiga puluh, serta ayat tiga puluh dua hingga tiga puluh enam, akan diulangi dalam ayat empat puluh hingga empat puluh lima dari Daniel sebelas.

“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

“Ububonikho obukutshiwo kuDaniele isahluko seshumi nanye sebuseduze kakhulu nokugcwaliseka kwabo okuphelele. Okunengi komlando osekwenzakele njengokugcwaliseka kwalobu bubonikho kuzaphindwa. Evesini lamatshumi amathathu kukhulunywa ngamandla athile athi ‘azakudana, [Daniel 11:30–36 quoted.]’

“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

“Pono e swanago le tšeo di hlaloswago mantšung a a di tla direga.” Manuscript Releases, nomoro 13, 394.

The verse where we find “the daily,” is verse thirty-one.

Ахаанаа бид “өдөр тутмын”-ыг олж харах эшлэл бол гучин нэгдүгээр эшлэл мөн.

And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.

Mme mabotho a tla ema ka lehlakoreng la hae, ’me a tla silafatsa sehalalelo sa qhobosheane, ’me a tla tlosa sehlabelo sa kamehla, ’me a tla hloma manyala a etsang lesupi. Daniele 11:31.

The “arms” in the verse stand up on “his part.” The “arms” are a power, as is the one they “stand up” for. It is the “arms” in the verse that “stand on his part,” and the “arms” that “pollute the sanctuary of strength,” and the “arms” “take away the daily” and it is also the “arms” that “place the abomination that maketh desolate.” In Revelation chapter thirteen, the dragon, which is pagan Rome provides three things for the papacy.

“Mitim” ire duto i verse no “stand up” long “his part.” “Mitim” em i minim, sem nomo em we ol i “stand up” bilong em. Em i “mitim” long verse ya tasol we “stand on his part,” na “mitim” tu we i “pollute the sanctuary of strength,” na “mitim” i “take away the daily,” na em tu i “mitim” we i “place the abomination that maketh desolate.” Long Revelation chapter thirteen, dragon, we em pagan Rome, i givim tripela samting long papacy.

And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

สัตว์ร้ายซึ่งข้าพเจ้าเห็นนั้น มีลักษณะคล้ายเสือดาว เท้าของมันเหมือนเท้าหมี และปากของมันเหมือนปากสิงโต และพญานาคได้มอบฤทธิ์อำนาจ บัลลังก์ของมัน และสิทธิอำนาจอันยิ่งใหญ่แก่สัตว์ร้ายนั้น วิวรณ์ 13:2

The leopard-like beast is identified by Sister White as the papacy, and in chapter twelve Sister White identifies that the dragon is both Satan, and also pagan Rome.

Sebata se tshwanang le nkwe se supiwa ke Kgaitsadi White e le bopapa, mme mo kgaolong ya bolesome le bobedi Kgaitsadi White o supa gore kgogela ke Satane, gape e le Roma ya boheitane.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

“Ergo, hoewel die draak primêr Satan verteenwoordig, is dit in ’n sekondêre sin ’n simbool van heidense Rome.” The Great Controversy, 439.

In verse two, of Revelation chapter thirteen, pagan Rome gave its military power, its “arms”, unto the papacy, beginning with Clovis king of the Franks (France), in the year 496. Pagan Rome gave papal Rome its seat of authority in the year 330, when the emperor Constantine vacated the city of Rome and moved the capitol of imperial Rome to the city of Constantinople. Pagan Rome gave the civil authority to the papacy in the year 533, when Justinian issued a decree identifying the papacy as the head of all the churches, and the corrector of heretics.

Dalam ayat dua, daripada Wahyu fasal tiga belas, Roma kafir telah memberikan kuasa tenteranya, “senjatanya”, kepada kepausan, bermula dengan Clovis, raja bangsa Franka (Perancis), pada tahun 496. Roma kafir telah memberikan takhta kekuasaannya kepada Roma kepausan pada tahun 330, apabila maharaja Konstantinus mengosongkan kota Roma dan memindahkan ibu kota Roma empayar ke kota Konstantinopel. Roma kafir telah memberikan kuasa sivil kepada kepausan pada tahun 533, apabila Justinian mengeluarkan suatu dekri yang menetapkan kepausan sebagai kepala semua gereja, dan pembetul para bidaah.

In verse thirty-one the “arms” that stand up, are the military forces of pagan Rome, that stood up for the papacy beginning with Clovis in the year 496. For this act the papacy identifies France as the “first born of the Catholic church,” and sometimes as “the eldest daughter of the Catholic church.” In verse thirty-one, after Constantine passed a Sunday law in the year 321, and then moved the capital from the city of Rome unto the city of Constantinople in the year 330, the formerly invincible empire began to crumble, as the first four Trumpet powers of Revelation chapter eight began an ongoing warfare against the Roman empire. The focus of the attacks carried out by the Barbarians and Genseric were directed against the city of Rome, which before the year 330, had been the “sanctuary of strength” for the Roman empire. From the year 330 and onward invading barbarian warfare was to “pollute the sanctuary of strength,” until the “arms” of pagan Rome were to stand up for the papacy, beginning in the year 496.

Dalam ayat tiga puluh satu, “lengan-lengan” yang bangkit itu ialah angkatan tentera Rom kafir, yang bangkit mempertahankan kepausan bermula dengan Clovis pada tahun 496. Bagi tindakan ini, kepausan mengenal pasti Perancis sebagai “anak sulung Gereja Katolik,” dan kadang-kadang sebagai “puteri sulung Gereja Katolik.” Dalam ayat tiga puluh satu, setelah Constantine mengeluarkan undang-undang hari Ahad pada tahun 321, dan kemudian memindahkan ibu kota dari kota Roma ke kota Konstantinopel pada tahun 330, empayar yang dahulunya tidak terkalahkan itu mula runtuh, sementara empat kuasa Sangkakala yang pertama dalam Wahyu fasal lapan memulakan peperangan yang berterusan terhadap empayar Rom. Tumpuan serangan yang dilancarkan oleh bangsa-bangsa Barbar dan Genseric diarahkan terhadap kota Roma, yang sebelum tahun 330, merupakan “tempat kudus kekuatan” bagi empayar Rom. Sejak tahun 330 dan seterusnya, peperangan pencerobohan kaum Barbar adalah untuk “menajiskan tempat kudus kekuatan,” sehingga “lengan-lengan” Rom kafir bangkit mempertahankan kepausan, bermula pada tahun 496.

Not only did pagan Rome provide three things for the papal power, by giving it the military power, the civil authority and the seat of the city of Rome, but it also removed three horns for papal Rome.

Bukan sahaja Roma kafir menyediakan tiga perkara bagi kuasa kepausan, dengan memberikannya kuasa ketenteraan, kuasa sivil, dan takhta kota Roma, tetapi ia juga menyingkirkan tiga tanduk bagi Roma kepausan.

I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

Ndzi anakanyisisile timhondzo, kutani, waswivo, exikarhi ka tona ku humelela rin'wana rhondzo leritsongo, leri emahlweni ka rona timhondzo tinharhu ta le mahlweni ti susiweke hi mitswari; kutani, waswivo, eka rhondzo leri a ku ri ni mahlo yo fana ni mahlo ya munhu, ni nomu lowu vulavulaka swilo leswikulu. Daniyele 7:8.

The three horns that were to be “plucked up” in Daniel chapter seven, represented three primary powers that were resisting the rise of the papacy to power. The last of those three horns was removed when the Goths were driven from the city of Rome in the year 538. They were driven out of the city by the “arms” of pagan Rome, for those “arms” were to place the papacy (the abomination of desolation), on the throne of the then-known world in the year 538.

Amasu atatu amene anayenera “kuzulidwa” m’chaputala 7 cha Danieli, anayimira mphamvu zitatu zazikulu zimene zinali kukana kukwera kwa upapa ku mphamvu. Lomaliza mwa amasu atatuwo linachotsedwa pamene Agoti anathamangitsidwa mu mzinda wa Roma m’chaka cha 538. Anathamangitsidwa mu mzindawo ndi “manja” a Roma yachikunja, pakuti “manja” amenewo anayenera kuika upapa (chonyansa chakuwononga), pa mpando wachifumu wa dziko lodziwika pa nthawiyo m’chaka cha 538.

Verse thirty-one of Daniel eleven, identifies four things the “arms” (pagan Rome), were going to do. They were to “stand up” for the papacy, as they did in the year 496. They were to pollute the “sanctuary of strength” as represented by the military struggles that were carried out upon the city of Rome for roughly two centuries. They were to “place” the papacy on the throne of the earth in the year 538, and they were also to “take away the daily.”

Ayat tiga puluh satu dalam Daniel sebelas mengenal pasti empat perkara yang “lengan-lengan” itu (Roma kafir) akan lakukan. Mereka harus “bangkit” bagi pihak kepausan, sebagaimana yang mereka lakukan pada tahun 496. Mereka harus mencemarkan “tempat kudus kekuatan,” sebagaimana dilambangkan oleh pergumulan ketenteraan yang berlangsung di kota Roma selama kira-kira dua abad. Mereka harus “menempatkan” kepausan di atas takhta bumi pada tahun 538, dan mereka juga harus “menghapuskan yang sehari-hari.”

The Hebrew word translated as “take away” in the verse (sur), means “to remove”. By the year 508, the resistance from paganism that existed in the Roman empire, that had been working to prevent the rise of the papacy to power, had been fully brought into subjection or eliminated.

Perkataan Ibrani yang diterjemahkan sebagai “menghapuskan” dalam ayat itu (sur) bermaksud “menyingkirkan”. Menjelang tahun 508, penentangan daripada paganisme yang wujud dalam empayar Rom, yang telah berusaha untuk menghalang kebangkitan kepausan kepada kekuasaan, telah ditundukkan sepenuhnya atau dihapuskan.

To identify “the daily,” as Christ’s sanctuary ministry is a false application, but the actual work that was accomplished in Laodicean Adventist history that identified the false application as the truth, was based upon a specific “lie” that was accomplished in the third generation of Adventism. Sister White’s direction that the history of verses thirty to thirty-six will be repeated in the final fulfillment of Daniel eleven, made it impossible for “the scornful men” that rule Jerusalem to place an interpretation upon verse thirty-one without simultaneously rejecting the Spirit of Prophecy.

Ho supa gore “ya ka mehla le ka mehla,” ke tirelo ya boitshepo ya Kriste, ke tiriso e e seng ya boammaaruri; mme tiro ya mmatota e e neng ya diragadiwa mo hisitoring ya Adventist ya Laodikea, e e neng ya supa tiriso e e seng ya boammaaruri jaaka boammaaruri, e ne e theilwe mo godimo ga “maaka” a a rileng a a neng a diragadiwa mo kokomaneng ya boraro ya Adventism. Taelo ya Sister White ya gore hisitori ya ditemana tsa masome a mararo go ya go masome a mararo le borataro e tla boelediwa mo tirafatsong ya bofelo ya Daniele 11, e ne ya dira gore go se kgonege gore “banna ba ba sotlang” ba ba busang Jerusalema ba bee tlhaloso mo temaneng ya masome a mararo le nngwe ba sa ganetse Mowa wa Boporofeti ka nako e le nngwe.

The “scornful men” teach that the papacy took away the true understanding of Christ’s sanctuary ministry, by the introduction of the papal mass, which is a counterfeit of Christ’s work in the heavenly sanctuary. If this were the actual meaning of “the daily,” then the “arms” that stood up in verse thirty-one would be the papacy, for the grammatical structure of the verse demands that the “arms” are the power that takes away “the daily.”

“Orang-orang pencemooh” mengajarkan bahwa kepausan telah meniadakan pengertian yang benar tentang pelayanan Kristus di tempat kudus-Nya, melalui pengenalan misa kepausan, yang merupakan tiruan palsu dari pekerjaan Kristus di tempat kudus surgawi. Jika inilah makna yang sebenarnya dari “yang sehari-hari,” maka “lengan-lengan” yang bangkit dalam ayat tiga puluh satu itu adalah kepausan, karena susunan tata bahasa ayat tersebut menuntut bahwa “lengan-lengan” itulah kuasa yang meniadakan “yang sehari-hari.”

In order to uphold their dish of fables, they argue that the papacy (arms) polluted Christ’s heavenly sanctuary. The Hebrew word translated as “sanctuary (miqdash) of strength” is either a pagan sanctuary or God’s sanctuary. If Daniel wanted to convey that God’s sanctuary was to be polluted by the papacy, he would have employed the Hebrew word “qodesh”, which can only represent God’s sanctuary. So where is it recorded in the Bible or the Spirit of Prophecy that the heavenly sanctuary ever was or ever will be, polluted by the papacy?

Untuk mempertahankan hidangan dongeng mereka, mereka berhujah bahawa kepausan (lengan-lengan) telah menajiskan tempat suci syurgawi Kristus. Perkataan Ibrani yang diterjemahkan sebagai “tempat suci (miqdash) kekuatan” ialah sama ada tempat suci kafir atau tempat suci Allah. Jika Daniel bermaksud menyampaikan bahawa tempat suci Allah akan dinajiskan oleh kepausan, dia tentu akan menggunakan perkataan Ibrani “qodesh”, yang hanya dapat merujuk kepada tempat suci Allah. Jadi, di manakah tercatat dalam Alkitab atau Roh Nubuat bahawa tempat suci syurgawi itu pernah atau akan pernah dinajiskan oleh kepausan?

Certainly, the sins of Christians are registered in the books of the heavenly sanctuary, but that representation does not mean God’s sanctuary was polluted. The cleansing of the sanctuary represented the cleansing of the record books that are located in the sanctuary. Furthermore, the papal power has never been Christian, so it has never been entered into the books of the investigative judgment. The only judgment identified for the papacy is the executive judgment of God’s wrath.

ឧបាសកគ្រីស្ទានទាំងឡាយ ពិតប្រាកដថា អំពើបាបរបស់ពួកគេត្រូវបានកត់ត្រាទុកនៅក្នុងសៀវភៅនានានៃទីសក្ការៈនៅស្ថានសួគ៌ ប៉ុន្តែការតំណាងនោះមិនមានន័យថា ទីសក្ការៈរបស់ព្រះត្រូវបានបំពុលឡើយ។ ការសម្អាតទីសក្ការៈ គឺតំណាងឲ្យការសម្អាតសៀវភៅកំណត់ត្រាទាំងឡាយដែលស្ថិតនៅក្នុងទីសក្ការៈ។ លើសពីនេះទៅទៀត អំណាចសម្តេចប៉ាបមិនដែលជាគ្រីស្ទានឡើយ ដូច្នេះវាក៏មិនដែលត្រូវបានបញ្ចូលទៅក្នុងសៀវភៅនានានៃការជំនុំជម្រះស៊ើបអង្កេតដែរ។ ការជំនុំជម្រះតែមួយគត់ដែលត្រូវបានកំណត់សម្រាប់អំណាចសម្តេចប៉ាប គឺការជំនុំជម្រះអនុវត្តនៃព្រះពិរោធរបស់ព្រះ។

The “arms” also were to “place the abomination that maketh desolate,” which would be what power? What power did the papacy place? And what power is it, in the very opening of verse thirty-one that the papacy stood up for?

“Limbang” itu juga harus “menempatkan kekejian yang membinasakan,” yang akan merupakan kuasa apa? Kuasa apakah yang ditempatkan oleh kepausan? Dan kuasa apakah itu, pada bagian pembuka ayat tiga puluh satu, yang untuknya kepausan berdiri?

The unlearned in Laodicean Adventism who have placed their eternal life into the hands of men who have been identified as being unable to read the book that is sealed, may be comfortable having their itching ears soothed with that type of corrupted biblical application, but it is even more absurd to try and take the history they must identify to uphold their error, and align it with the last six verses of Daniel eleven.

Ba sa buot tumo sa Laodicean Adventismo nga wala makatoon, nga nagtugyan sa ilang kinabuhing dayon ngadto sa mga kamot sa mga tawo nga giila nga dili makahimo sa pagbasa sa basahon nga pinatikanan, tingali komportable sa pagpahupay sa ilang mga dalunggan nga nangatol pinaagi nianang matang sa dunot nga pagpadapat sa Biblia; apan labi pang walay kapuslanan ang pagsulay sa pagkuha sa kasaysayan nga kinahanglan nilang ilaon aron mapadayon ang ilang kasaypanan, ug ipahiuyon kini sa katapusang unom ka mga bersikulo sa Daniel onse.

In the history leading up to the collapse of the Soviet Union, which can be shown to be represented as the King of the South in verse forty of Daniel eleven, the military strength of the United States stood up for the papacy, as Ronald Reagan formed a secret alliance with the antichrist of Bible prophecy. In so doing, it signaled that any Protestant resistance to the rise of the papacy had been subdued in the United States, as typified by the removal of the resistance of paganism in the year 508. The King of the North (the papacy) in the passage first swept away the Soviet Union in 1989, and did so in partnership with “chariots” and “horseman,” representing the military strength of the United States, and also with the economic strength of the United States as represented by the “ships.”

Sajarah anu ngarah kana runtuhna Uni Soviét, anu bisa dibuktikeun diwakilan minangka Raja ti Kidul dina ayat ka opat puluh tina Daniel sabelas, nembongkeun yén kakuatan militér Amérika Sarikat nangtung pikeun kapapaan, nalika Ronald Reagan ngawangun hiji pakumpulan rusiah jeung antikris tina nubuat Alkitab. Ku hal éta, dipasihkeun tanda yén sagala panolakan Protestan kana naékna kapapaan geus ditaklukkeun di Amérika Sarikat, sakumaha dilambangkeun ku dipiceunna panolakan paganisme dina taun 508. Raja ti Kalér (kapapaan) dina petikan éta mimiti nyap sweep jauh Uni Soviét dina taun 1989, sarta ngalakukeunana dina gawé bareng jeung “karéta” jeung “pangendara kuda,” anu ngawakilan kakuatan militér Amérika Sarikat, sarta ogé jeung kakuatan ékonomi Amérika Sarikat sakumaha diwakilan ku “kapal-kapal.”

The United States was the “arms” that stood up for the papacy. Protestantism was taken away, just as the resistance of paganism was subdued by the year 508. In verse forty-one the United States will be conquered by the papacy, and the Constitution of the United States, which is the “sanctuary of strength” of the United States will be overturned as the United States places the King of the North (the papacy), upon the throne of the earth, as did pagan Rome in 538. If you are reading the articles on this website, then you can download The Time of the End magazine, and read a more thorough presentation of the last six verses of Daniel eleven, but we are now simply identifying that the identification of “the daily,” as Christ’s sanctuary ministry is a false application of the symbol. We are doing this in order to show that the false application was brought upon Laodicean Adventism by a purposeful lie.

Amerika Syarikat ialah “tangan-tangan” yang bangkit membela kepausan. Protestantisme telah disingkirkan, sama seperti tentangan paganisme telah ditundukkan menjelang tahun 508. Dalam ayat empat puluh satu, Amerika Syarikat akan ditakluk oleh kepausan, dan Perlembagaan Amerika Syarikat, yang merupakan “tempat kudus kekuatan” bagi Amerika Syarikat, akan digulingkan ketika Amerika Syarikat menempatkan Raja Utara (kepausan) di atas takhta bumi, sebagaimana yang dilakukan oleh Rom pagan pada tahun 538. Jika anda sedang membaca rencana-rencana di laman sesawang ini, maka anda boleh memuat turun majalah The Time of the End, dan membaca pembentangan yang lebih menyeluruh tentang enam ayat terakhir Daniel sebelas, tetapi sekarang ini kami hanya sedang mengenal pasti bahawa pengenalpastian “yang berterusan” sebagai pelayanan tempat kudus Kristus ialah suatu penerapan simbol yang palsu. Kami melakukan hal ini untuk menunjukkan bahawa penerapan palsu itu telah didatangkan ke atas Adventisme Laodikia melalui suatu dusta yang disengajakan.

We will continue to consider the prophetic lie in the next article.

A yɛbɛtoa so asusuw atoro nkɔmhyɛ no ho wɔ asɛm a edi hɔ no mu.

“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.

“Kita tiada masa untuk dibazirkan. Masa-masa kesusahan ada di hadapan kita. Dunia sedang digelora oleh semangat peperangan. Tidak lama lagi, peristiwa-peristiwa kesusahan yang disebut dalam nubuat-nubuat akan berlaku. Nubuat dalam Daniel fasal sebelas hampir mencapai penggenapannya yang sepenuhnya. Banyak daripada sejarah yang telah berlaku sebagai penggenapan nubuat ini akan berulang kembali.

“In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

“Pada ayat yang ketiga puluh disebutkan suatu kuasa yang ‘akan berdukacita, lalu kembali, dan menaruh murka terhadap perjanjian yang kudus; demikianlah ia akan berbuat; bahkan ia akan kembali, dan bersekutu dengan mereka yang meninggalkan perjanjian yang kudus. Dan tentara akan berdiri di pihaknya, dan mereka akan menajiskan tempat kudus benteng itu, dan akan melenyapkan korban yang tetap, dan mereka akan menempatkan kekejian yang membinasakan. Dan orang-orang yang berbuat fasik terhadap perjanjian itu akan dibinasa-kannya dengan tipu daya yang manis; tetapi umat yang mengenal Allahnya akan tetap kuat dan akan bertindak. Dan orang-orang bijaksana di antara umat itu akan memberi pengertian kepada banyak orang; namun mereka akan rebah oleh pedang, dan oleh api, oleh pembuangan, dan oleh perampasan, selama banyak hari. Adapun ketika mereka rebah, mereka akan mendapat pertolongan yang sedikit; tetapi banyak orang akan bergabung dengan mereka dengan pura-pura. Dan beberapa dari orang-orang bijaksana itu akan rebah, untuk menguji mereka, dan untuk menyucikan, dan untuk memutihkan mereka, sampai pada waktu kesudahan; sebab hal itu masih akan berlangsung sampai waktu yang telah ditetapkan. Dan raja itu akan bertindak menurut kehendaknya sendiri; ia akan meninggikan dirinya, dan membesarkan dirinya melebihi setiap allah, dan akan mengucapkan hal-hal yang ajaib menentang Allah segala allah, dan akan beruntung sampai murka itu digenapi; sebab apa yang telah ditetapkan itu akan terlaksana.’ Daniel 11:30–36.”

“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

“Bab-bab yang serupa dengan yang digambarkan dalam kata-kata ini akan berlaku. Kita melihat bukti bahawa Iblis sedang dengan cepat menguasai fikiran manusia yang tidak mempunyai takut akan Tuhan di hadapan mereka. Hendaklah semua orang membaca dan memahami nubuatan-nubuatan dalam kitab ini, kerana kita sekarang sedang memasuki masa kesusahan yang telah dinyatakan:”

“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

“‘Mpanyinwa yi mmerɛ no mu na Mikael begyina, ɔhene kɛse a ogyina ma wo man mma no: na ahohia bere bi bɛba a ɛte sɛ nea ɛnsii da fi bere a ɔman bi bae no de besi saa bere no; na saa bere no mu na wɔbɛgye wo man nkwa, obiara a wobehu no sɛ wɔakyerɛw ne din wɔ nwoma no mu. Na wɔn a wɔda fam wɔ asase so mfutuma mu no mu pii bɛnyan, ebinom akɔ daa nkwa mu, na ebinom akɔ animguase ne daa animtiaabu mu. Na wɔn a wɔyɛ nyansafo no bɛhyerɛn te sɛ ɔsoro trabea hann no; na wɔn a wɔdan nnipa pii kɔ trenee mu no ate sɛ nsoromma daa daa. Na wo de, Daniel, to nsɛm no mu, na sɔw nwoma no ano kosi awiei bere no mu: nnipa pii betu mmirika akɔneaba, na nimdeɛ bɛdɔɔso.’ Daniel 12:1–4.” Manuscript Releases, nɔma 13, 394.