In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.
ꯃꯤꯂꯔꯥꯏꯠ ꯃꯨꯕꯃꯦꯟꯠꯇꯗ, ꯈꯪꯕꯒꯤ ꯃꯍꯨꯠ ꯍꯥꯏꯕꯗꯨ ꯂꯧꯊꯣꯛꯈ꯭ꯔꯦ, ꯑꯗꯨꯒ ꯃꯁꯤꯅ ꯑꯃꯨꯛ ꯊꯧꯗꯣꯛꯄ ꯍꯥꯏꯕꯗꯤ, ꯑꯗꯨꯕꯨ ꯑꯗꯨꯒꯤ ꯃꯊꯛꯇ ꯉꯝꯗꯅ, ꯌꯨꯅꯥꯏꯇꯦꯠ ꯏꯁ꯭ꯇꯦꯠꯁꯀꯤ ꯃꯅꯨꯡꯗ ꯄ꯭ꯔꯣꯐꯦꯁ ꯇꯧꯔꯤꯕ ꯄ꯭ꯔꯣꯇꯦꯁꯇꯦꯟꯇꯁꯤꯡꯗ ꯑꯣꯏꯅ ꯆꯥꯡꯌꯦꯛꯈꯤ꯫ ꯄꯥꯄꯦꯜ ꯁꯨꯄ꯭ꯔꯦꯃꯁꯤꯒꯤ ꯑꯃꯥꯡꯕ ꯑꯃꯗꯒꯤ ꯊꯣꯛꯂꯛꯄ ꯆꯔꯆ ꯁꯥꯔꯗꯤꯁꯇꯨ, ꯁ꯭ꯋꯔꯒꯗ ꯍꯦꯚꯟꯂꯤ ꯁꯥꯟꯛꯇꯨꯋꯦꯔꯤ ꯍꯥꯡꯗꯣꯛꯄ ꯃꯇꯨꯡꯗ ꯐꯣꯡꯗꯣꯛꯀꯅꯤꯡꯕ ꯒꯣꯁꯄꯦꯜꯒꯤ ꯍꯦꯟꯅ ꯃꯥꯡꯍꯟꯕ ꯈꯪꯕ ꯑꯃꯗ ꯆꯤꯡꯂꯛꯄ ꯂꯩꯔꯝꯃꯤ꯫ ꯑꯍꯨꯝꯁꯨꯕ ꯑꯦꯟꯖꯦꯜꯒꯤ ꯃꯨꯕꯃꯦꯟꯠꯇ, ꯈꯪꯕꯒꯤ ꯃꯍꯨꯠ ꯍꯥꯏꯕꯗꯨ 2001 ꯆꯍꯤꯒꯤ ꯁꯦꯞꯇꯦꯝꯕꯔ 11ꯗ ꯂꯧꯊꯣꯛꯈ꯭ꯔꯦ, ꯑꯗꯨꯒ ꯃꯁꯤꯅ ꯃꯥꯂꯦꯝ ꯑꯄꯥꯝꯕꯗ ꯂꯥꯑꯣꯗꯤꯁꯤꯌꯟ ꯑꯦꯗꯕꯦꯟꯇꯤꯁꯝꯗ ꯆꯥꯡꯌꯦꯛꯈꯤ꯫ ꯃꯁꯤꯒꯤ ꯃꯔꯝꯗ, ꯈꯪꯕꯒꯤ ꯃꯍꯨꯠꯀꯤ ꯈꯨꯖꯤꯀ ꯑꯣꯏꯕ, ꯗꯥꯅꯤꯑꯦꯜ 11ꯒꯤ ꯑꯔꯣꯏꯕ ꯄꯔꯥ ꯇꯔꯨꯛꯇ ꯃꯤꯑꯣꯏꯕ ꯁꯇ꯭ꯌ ꯑꯁꯤ, ꯂꯥꯑꯣꯗꯤꯁꯤꯌꯟ ꯑꯦꯗꯕꯦꯟꯇꯤꯁꯝꯅ ꯌꯥꯛꯈꯤ꯫
“The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.
“Bangakhi abathembekileyo abakha phezu kwesiseko esiyinyaniso (1 Korinte 3:10, 11) babedidekile yaye bethintelwa njengoko inkunkuma yemfundiso yobuxoki yayithintela umsebenzi. Njengabakhi ababephezu kodonga lwaseYerusalem ngemihla kaNehemiya, abanye babelungele ukuthi: ‘Amandla abathwali bemithwalo aphelile, yaye inkunkuma ininzi; ngoko ke asinako ukwakha.’ Nehemiya 4:10. Bekhathele ngumzabalazo ongapheliyo wokulwa nentshutshiso, ubuqhetseba, ubugwenxa, nazo zonke ezinye izithintelo uSathana awayenokuzicingela ukuze athintele inkqubela yabo, abanye ababengabakhi abathembekileyo badimazeka; baza, ngenxa yoxolo nokhuseleko lwezinto zabo nobomi babo, bajika bemka kwisiseko esiyinyaniso. Abanye ke, bengoyikiswa kukuchaswa ziintshaba zabo, bavakalisa ngesibindi besithi: ‘Musani ukuboyika; khumbulani iNkosi, enkulu neyoyikekayo’ (ivesi 14); baza baqhubeka nomsebenzi, elowo ebophelele ikrele lakhe ecaleni kwakhe. Efese 6:17.”
“The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.
“Semangat kebencian dan penentangan terhadap kebenaran yang sama telah mengilhami musuh-musuh Allah pada setiap zaman, dan kewaspadaan serta kesetiaan yang sama telah dituntut daripada hamba-hamba-Nya. Kata-kata Kristus kepada murid-murid yang pertama berlaku juga kepada para pengikut-Nya hingga ke akhir zaman: ‘Apa yang Kukatakan kepadamu, Kukatakan kepada semua orang, berjaga-jagalah.’ Markus 13:37.” The Great Controversy, 56.
The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.
Mesej yang dipersembahkan dalam enam ayat terakhir kitab Daniel mula diketengahkan dalam lingkungan pelayanan-pelayanan sara diri Adventisme Laodikia, dan sesudah itu, seiring dengan berlalunya waktu, ia berhadapan dengan para teolog terkenal (golongan terpelajar) Adventisme Laodikia. Senjata-senjata yang digunakan dalam usaha untuk mencemarkan nama baik mesej itu, tanpa kecuali, menghasilkan terang dan kejelasan yang lebih besar terhadap ayat-ayat yang sedang diperiksa dan diserang. Serangan-serangan itu akhirnya membawa kepada pemahaman-pemahaman nubuatan yang sebelumnya tidak dikenal pasti, tetapi kemudian ditegakkan dan didapati sebagai sebahagian daripada terang yang makin bertambah dari malaikat yang ketiga.
The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.
Ba-Millerite ba ile ba lemoga mebušo e mene feela ya boporofeta bja Beibele, eupša kgauswinyane ka morago ga 1844, go ile gwa kwešišwa gore United States e be e le sebata sa naga sa Kutollo lesome le metšo e meraro, gomme kwešišo yeo ya hlakisa gore bopapa e be e se feela karolo ya mmušo wa Roma, eupša ge e le gabotse e be e le mmušo wa bohlano wa boporofeta bja Beibele.
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
“Mu mawonetsero a chinjoka chachikulu chofiira, chirombo chofanana ndi nyalugwe, ndi chirombo chokhala ndi nyanga zonga za mwanawankhosa, maboma a padziko lapansi amene akanakhala makamaka otanganidwa ndi kupondereza lamulo la Mulungu ndi kuzunza anthu Ake, anaonetsedwa kwa Yohane. Nkhondoyi ikupitirirabe kufikira kumapeto kwa nthawi. Anthu a Mulungu, oimiridwa ndi mkazi wopatulika ndi ana ake, anasonyezedwa kuti anali ochepa kwambiri. M’masiku otsiriza kunangokhalapo otsalira okha. Za amenewa Yohane akunena kuti, ‘amene amasunga malamulo a Mulungu, n’kukhala nawo umboni wa Yesu Khristu.’”
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.
“Ngebag, lalu nenggak Kepausan, Satan ngelaksanayang kuasa-ne salami pirang-pirang abad ring usaha ngehapus sakadi tan wenten saking jagat puniki para saksi Ida Sang Hyang Widi sane satya. Kaum pagan miwah kaum papis sami kawehan antuk roh naga sane sami. Bedané kantun punika, yening Kepausan, ngelah pura-pura ngawula ring Ida Sang Hyang Widi, dados musuh sane langkung ngawinang baya tur langkung kejem. Ngalanturang jalan Romanisme, Satan nyekel jagat dados tawanan. Gereja Ida Sang Hyang Widi sane ngakuningin diri kaserod nyarengin barisan panyasatan puniki, tur salami langkung saking sewu warsa umat Ida Sang Hyang Widi nandang sangsara antuk murka naga. Tur rikala Kepausan, sasampun kakutang kekuatan-ne, kapaksa ngetepang penganiayaan, Yohanes nyaksiang sawijining kuasa anyar medal, mangda ngemaang suara naga, tur nerasang karya sane sami kejem tur nglawan suci. Kuasa puniki, sane dados pamungkas perang ngelawan gereja miwah hukum Ida Sang Hyang Widi, kasimbolayang antuk sawijining binatang sane ngelah tanduk sakadi anak domba.”
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.
“Namun goresan tegas pena kenabian menyingkapkan suatu perubahan dalam pemandangan yang damai ini. Binatang yang bertanduk seperti anak domba itu berbicara dengan suara seekor naga, dan ‘menjalankan segala kuasa binatang yang pertama di hadapannya.’ Nubuatan menyatakan bahwa ia akan mengatakan kepada mereka yang diam di bumi supaya mereka membuat suatu patung bagi binatang itu, dan bahwa ‘ia menyebabkan semua orang, baik kecil maupun besar, kaya maupun miskin, merdeka maupun hamba, menerima suatu tanda pada tangan kanan mereka atau pada dahi mereka; dan supaya tidak seorang pun dapat membeli atau menjual, selain dia yang mempunyai tanda itu, atau nama binatang itu, atau bilangan namanya.’ Dengan demikian Protestanisme mengikuti jejak Kepausan.” Signs of the Times, 1 November 1899.
When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.
Bila enam ayat terakhir Daniel sebelas dibukakan meterainya, disadari bahwa seluruh rangkaian yang digambarkan dalam keenam ayat itu sedang menyinggung interaksi dari ketiga kuasa yang baru saja diidentifikasi Sister White sebagai “paganisme,” “Kepausan,” dan “Protestantisme.” Musuh berpendapat bahwa “negeri yang permai” dalam ayat empat puluh satu adalah lambang dari Protestanisme atau Gereja Masehi Advent Hari Ketujuh, tetapi “negeri yang permai” itu adalah Amerika Serikat, dan dalam ayat empat puluh satu raja dari utara (Kepausan) menaklukkan Amerika Serikat pada undang-undang hari Minggu yang segera akan datang. Kekeliruan setanis yang mengidentifikasi “negeri yang permai” sebagai apa pun selain Amerika Serikat dirancang untuk mencegah laki-laki dan perempuan mengenali bahwa peristiwa nubuatan berikutnya sesudah runtuhnya Uni Soviet pada tahun 1989, dalam periode yang dilambangkan dalam enam ayat terakhir Daniel sebelas, adalah undang-undang hari Minggu yang segera akan datang.
For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.
Kwa Waadventista Wasabato, hili linamaanisha kwamba aya ya arobaini na moja inatambulisha kufungwa kwa muda wa rehema kwa kanisa la Mungu, na jambo la mwisho ambalo Uadventista wa Laodikia unataka kusikia ni kwamba muda wao wa rehema unakaribia kwisha! Bwana aliongoza hoja hadi kufikia hatua ambapo ilitambuliwa kwamba, Roma ya kipagani ilipochukua usimamizi wa ulimwengu katika Vita vya Actium mwaka 31 KK, ilipaswa kwanza kushinda mamlaka tatu za kijiografia kama zinavyowakilishwa katika Danieli sura ya nane.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Ku’ndzikuza kwina mwa iyo kunatuluka nyanga yaying’ono, imene inakula kwambiri ndithu, kulunjika kumwera, ndi kummawa, ndi ku dziko lokongola. Danieli 8:9.
It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.
E ne e le taba e tiisitsoeng hore “borwa”, “bochabela” le “naha e khahlisang” li ne li emela libaka tse tharo tsa jeokrafi tseo Roma ea bohetene e ileng ea li nka tlas’a taolo ea eona, ha e ntse e nyolohela teroneng ea lefatše e le ’muso oa bone oa boprofeta ba Bibele. Ho ne ho tsamaisana le taba ena hore Roma ea bopapa le eona e ne e lokela ho hlōla matla a mararo a jeokrafi, ha e ntse e nyolohela teroneng ea lefatše e le ’muso oa bohlano oa boprofeta ba Bibele, joalokaha ho emetsoe ho Daniele khaolo ea bosupa.
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 anakanyisise timhondzo, kutani waswivo, exikarhi ka tona ku humelela rin’wana rhondzo leyitsongo, emahlweni ka rona ku kukuriwa timhondzo tinharhu ta leto sungula hi mitsu: kutani waswivo, eka rhondzo leri a ku ri ni mahlo lama fanaka ni mahlo ya munhu, ni nomu lowu vulavulaka swilo leswikulu. Daniel 7:8.
In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.
Mo ngangania koor *“glorious land”* m̄bot verse forty-one, Jeova etingkijej bwe ejjela ke elon jilu tōprak in Rome ilo prophecy. Rome eo an pagan, eo ej etal lok im Rome eo an papal, im ñan am jinoj bar juon Rome an raan ko remoj, eo kobaik in kōllā *“modern Rome”*. Ekkar ñan ruo kein karōk im emman im emōj an bōk jikin ilo prophecy, eo kein kein jino ej bwe Ejad eo emaron jab bar oktak, im bar juon bwe truth ej paddik im etabliś ko jen testimony an ruo witness, kim naj loe ilo an jab walok wōt juon kapeel bwe jilu obstacle ko ñan king in the north ilo jiluan ijo kein imōjjoḷok ilo Daniel chapter eleven renaj aikuj in kōmmane jilu modern geographical powers.
Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.
Isu Krista semalam, hari ini, dan untuk selama-lamanya tetap sama. Ibrani 13:8.
It is also written in your law, that the testimony of two men is true. John 8:17.
၎င်းကို သင်တို့၏ပညတ်တရား၌လည်း ရေးထားသည်မှာ၊ လူနှစ်ယောက်၏သက်သေခံချက်သည် မှန်ကန်၏။ ယောဟန် ၈:၁၇။
This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.
Keng khuh hriatna cun kanmah nih kan ruatmi hmasa cu a fehter, ziangahtile kan nih cun “ram ropit” cu ram lei thuneihna pakhat vekin (United States) kan theih ringring ih, thlarau lam thuneihna si mi kawhhran a si timi ruahnak ngawl cu kan hnong ih. Himi dinhmun hi kan din, kumkhua in a fehtermi zumnak chungin, Pathian Thu ah hmanthlak lo zianghman a um lo timi zumnak tlawmpal ihsin kan nei. Theihpiaknak tampi in fiang zetin a lang, ni neta ih Pathian kawhhran cu tlang pakhat a si.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
“Ny farany amin’ny andro dia izao no hitranga: ny tendrombohitry ny tranon’i Jehovah haorina eo an-tampon’ny tendrombohitra, ary hasandratra ambonin’ny havoana; ary ny firenena rehetra hirohotra ho any aminy. Ary maro ny vahoaka handeha ka hanao hoe: Avia ianareo, andeha isika hiakatra ho any an-tendrombohitry Jehovah, ho any an-tranon’Andriamanitr’i Jakoba; ary hampianatra antsika ny lalany Izy, ka handeha amin’ny alehany isika; fa avy any Ziona no hivoahan’ny lalàna, ary ny tenin’i Jehovah avy any Jerosalema.” Isaia 2:2, 3.
Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”
Mereka yang mengemukakan bahawa “tanah yang permai” ialah sebuah gereja, dan lebih kerap daripada tidak mereka mendakwa bahawa itulah gereja Seventh-day Adventist, berbuat demikian kerana Daniel mengenal pasti tanah itu sebagai “permai”, dan penaakulan dangkal mereka membuat kesimpulan bahawa, oleh sebab “gunung kudus yang permai” dalam ayat empat puluh lima sememangnya gereja Tuhan pada hari-hari terakhir, maka “tanah yang permai” itu juga mestilah gereja. Lagipun, kedua-duanya mengandungi kata sifat “permai.”
There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.
Ti a ndzi kona swihoxo eRitweni ra Xikwembu, kutani loko Daniyele a tirhisa rito leri nge “tiko,” hi ku hlanganisa ni rito leri nge “ku vangama,” naswona tindzimana ta mune endzhaku a tirhisa rito leri nge “ntsava lowo kwetsima,” hi ku hlanganisa ni rito leri nge “ku vangama,” Daniyele a a kombisa ku hambanisiwa loku kunguhatiweke exikarhi ka tiko ni ntsava. Tiko ra xiviri leri vangamaka i Yuda, naswona hi le motseng wa Yerusalema laha tempele ya Xikwembu yi akiweke kona. Yerusalema, kumbe tempele, swi nga twisisiwa tanihi kereke ya Xikwembu, kambe ndhawu leyi Yerusalema yi kumekaka eka yona i tiko ra Yuda. Mintiyiso yo tala yi tiyisiwe tanihi leswi vutivi a byi andza eka ku vonakala loku yaka emahlweni ka ntsumi ya vunharhu, kambe laha hi ntsena hi veka erivaleni ndzhaku ka vuprofeta lebyi kombisa swivumbeko swinharhu swa Rhoma.
When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.
Ngwaneluk na itte ke pagan Rome ye papal Rome ewe esi ekewịtibe mme witnes iba emi ekeme nditịm uto prophetic characteristics nke modern Rome, anyi akam ikọt enye principle of interpretation emi m kpọrọ “triple application of prophecy.” Ekem ekenyene ndidi ẹfen emi ekemede ndisio idem ke nte ẹdude threefold repetition nke ufọt prophecies, edi definition emi anyi ikọtde nte anyi ama anyan̄de bụ definition emi anyi ka ejije tutu ntịm. Ọ dị mkpa nditọghọ itte ke prophetic rule nke triple application of prophecy, emi Future for America esịtde ọfọn ofụri ntọ, akpanam nditịmde ke ini argument nke verses isii ikpeazu nke Daniel eleven; edi emi ọyọhọde mkpa kiet ye emi bụ itte ke argument oro ọduọk ke akpa recognition itte ke triple application of prophecy enyene Rome. Ke akụkọ Millerite, kiet ke arguments bụ ma Antiochus Epiphanes bụ “the robbers” nke ndị Daniel, ma ọ bụ itte “the robbers” bụ Rome, nte Millerites eketọghọde. Ihe mere emi ji dị mkpa bụ n’ihi itte ke Rome, dika “the robbers” nke ndị Daniel, bụ ndị ga-“established the vision” ke Daniel eleven, verse fourteen.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Ge dinakong tse ba le bantsi ba tla tsogologela kgosi ya borwa; gape, dinokwane tsa batho ba gago di tla ikgodisa gore di tlhomamise pono; mme di tla wa. Daniele 11:14.
The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.
ပရောဖက်ပြုချက်၏ သုံးဆိုင်အသုံးချမှုကို ကျွန်ုပ်တို့ ပထမဆုံး နားလည်သဘောပေါက်ခဲ့သည့်အခါ၊ သမ္မာကျမ်းစာပရောဖက်ပြုချက်အတွင်း ရောမ၏ ပေါ်ထွန်းခြင်းသုံးမျိုး ရှိကြောင်းအားဖြင့် ထိုအရာကို အသိအမှတ်ပြုခဲ့ကြသည်။ ရောမသည် Millerite သမိုင်းတွင် ပြုခဲ့သကဲ့သို့ပင် တတိယကောင်းကင်တမန်၏ တိုးတက်လာသော အလင်း၏ ဗျာဒိတ်ကို တည်ထောင်ခဲ့သည်။ Millerite သမိုင်းတွင် သန့်ရှင်းရာဌာနနှင့် ဗိုလ်ခြေကို နင်းချေခဲ့သော အာဏာများသည် အယူဝါဒဟောင်းနှင့် ပုပ်ရဟန်းမင်းဝါဒ ဖြစ်ကြောင်း နားလည်မှုသည် Miller အား မိမိ၏ ပရောဖက်ပြုချက်ဆိုင်ရာ နားလည်သဘောပေါက်ချက် “အားလုံး” ကို တည်ဆောက်ခဲ့သည့် အမှန်တရား၏ မူဘောင် ဖြစ်လာခဲ့သည်။ Daniel အခန်းကြီး ၁၁ ၏ နောက်ဆုံး ခြောက်ပိုဒ်သည် Future for America က မိမိ၏ ပရောဖက်ပြုချက်ဆိုင်ရာ အသုံးချမှုများ အားလုံးကို အပေါ်၌ တည်ဆောက်ထားသော အမှန်တရား၏ မူဘောင်တစ်ရပ်ကို တည်ထောင်ပေးခဲ့သည်။ ထိုမူဘောင်သည် ကမ္ဘာကို Armageddon သို့ ဦးဆောင်သည့် နဂါး၊ တိရစ္ဆာန်နှင့် မိစ္ဆာပရောဖက် ဟူသော ဖျက်ဆီးခြင်းပြုသော အာဏာသုံးရပ် ဖြစ်သည်။
That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.
Kangka mi phêng a ni, Rome hnam sakhaw dang lam hnu-ah papal Rome-in chhinchhiahna pahnih a pe a, chu chu Rome thar a hriat theihna a siam tih pawmna chungah a ding a ni; tin, Rome thar chu thlarau biakna dragona (United Nations), Catholic sakhaw sakawlh (papacy), leh Protestant sakhaw kal sual zawng zawng false prophet (United States) te inpumkhata thumhnung a ni. Chu khangka chu kan hriat dânah hrilhlawkna hman thumve a ni. Thuziak lo awm zelah, hrilhlawkna hman thumve hrang hrang, kan hriat tawh te leh vântirhkoh pathumte êng lo kal zelin a siamtu khangka te chu kan sawi dawn a ni.
We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.
Itnan ne m̀mɛnsa a wɔda Roma adi no dwumadi mprɛnsa no ho nhwɛso bɛhwɛ, a ɛkyerɛkyerɛ nnɛyi Roma amammuisɛm ne nyamesom nhyehyɛe no, nea Nuaabea White frɛɛ no asɔredan adwuma ne ɔman adwuma. Wohu saa nhyehyɛe no denam nkɔmhyɛ suban ahorow a ɛfa abosonsom Roma ho no ne nkɔmhyɛ suban ahorow a ɛfa Papa Roma ho no a wɔde bom, de ahu na de asi suban ahorow no wɔ nnɛyi Roma mu so.
We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.
Tihlah tingin kan pemakaian tiga kali ganda bagi tiga penjelmaan Babilon saperti diwakili ulih Nimrod, Nebuchadnezzar enggau Belshazzar, ke ngelala pengangkat ati mensia bedosa ke duduk dalam Bait Allah lalu ngembuan ngambu diri Allah, ke dipadah Isaiah sebagai “orang Assyria ke angkuh.” Pengangkat ati kepausan, ke nyadika tu subjek nubuatan Bup Kudus, dikenali ngena ngumpul sekali ciri-ciri nubuatan Babel enggau ciri-ciri nubuatan Babilon kena ngelala sereta netapka ciri-ciri Babilon moden.
We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.
Kita akan meninjau penerapan rangkap tiga dari tiga perwujudan Elia sebagaimana diwakili oleh Elia dan Yohanes Pembaptis, yang mengidentifikasi “suara yang berseru-seru di padang gurun” pada hari-hari terakhir. Suara yang berseru-seru di padang gurun pada hari-hari terakhir melambangkan seorang penjaga tertentu yang merupakan suatu pergerakan, dan mengidentifikasi suatu kesaksian ganda di dalam sebuah pergerakan yang memiliki permulaan dan pengakhiran yang serupa. Kita diberitahukan bahwa tidak mungkin ada malaikat ketiga tanpa yang pertama dan yang kedua, sehingga pada satu tingkatan adalah mustahil memisahkan pergerakan malaikat pertama dari pergerakan malaikat ketiga, dan kedua pergerakan itu sama-sama dilambangkan oleh seorang penjaga yang telah ditipologikan oleh Elia dan Yohanes Pembaptis.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.
“Ba pen le lentswe re tshwanetse go utlwatsa kgoeletso, re bontsha thulaganyo ya yone, le tiriso ya diporofeto tse di re isang molaetseng wa moengele wa boraro. Go ka se nne le wa boraro kwantle ga wa ntlha le wa bobedi. Melaetsa eno re tshwanetse go e naya lefatshe ka dikgatiso, ka dipuo, re bontsha mo tatelanong ya hisetori ya diporofeto dilo tse di nnileng teng le dilo tse di tla nnang teng.” Selected Messages, buka 2, 105.
We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.
Kita akan meneliti penerapan rangkap tiga dari tiga perwujudan utusan yang mempersiapkan jalan bagi Utusan Perjanjian untuk dengan tiba-tiba datang ke bait-Nya, sebagaimana dilambangkan oleh Yohanes Pembaptis dan William Miller. Penjaga terakhir adalah suatu pokok nubuat yang dikenali dengan mempertemukan ciri-ciri kenabian Yohanes Pembaptis dan William Miller untuk mengidentifikasi penggenapan terakhir dari kitab Maleakhi pasal tiga.
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. Malachi 3:1.
“Lihatlah, Aku akan mengutus utusan-Ku, dan ia akan mempersiapkan jalan di hadapan-Ku; dan Tuhan, yang kamu cari, akan dengan tiba-tiba datang ke bait-Nya, yaitu utusan perjanjian, yang kamu sukai; lihatlah, Ia akan datang, firman Tuhan semesta alam.” Maleakhi 3:1.
We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.
Kita akan meneliti penerapan rangkap tiga dari tiga manifestasi Islam sebagaimana diwakili oleh ciri-ciri kenabian Islam dari bala celaka pertama dan kedua dalam Wahyu pasal delapan dan sembilan, yang mengidentifikasi ciri-ciri kenabian Islam dari bala celaka ketiga yang dikenal pasti dalam Wahyu pasal sepuluh dan sebelas.
We will continue these things in the next article.
Re tla tšwela pele ka dilo tše mo sehlogong se se latelago.
“Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?
“Dũkũga mũndũ o wothe akwĩre ũrĩa wa gũkũũgũra meciiria, dũkũga mũndũ o wothe akwĩre gũkũreheria meciiria, gũthuurĩrĩria, na gũthũoma nĩ ũndũ waku. Ũyũ nĩwe ũrutani ũrĩa twagĩrĩirwo gũikara tũwĩhokete naguo umũthĩ ũyũ. Aingĩ a inyuĩ mũmenyete wega atĩ ihiga rĩrĩa rĩa goro kĩa ũthamaki wa Ngai na wa Jesu Kristũ rĩrĩ thĩinĩ wa Bibilia ĩrĩa mũnyiitĩte moko-inĩ manyu. Nĩ mũmenyete atĩ gũtirĩ kĩbana gĩothe gĩa thĩ gĩkũnyitĩka hatarĩ na kwĩhĩta mũno. Nĩ kĩĩ gĩtũmaga mwĩhoko atĩ no mũmenye indo cia goro cia riũ rĩa Ngai hatarĩ na gũcũrũrũkia Maandĩko na kĩyo mũno?”
“It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.
“Fundu okhuhle futsi kulungile kufundza liBhayibheli; kodvwa umsebenti wakho awupheli lapho; ngobe kufanele nicubungule emakhasi alo ngani. Lwati ngaNkulunkulu alutfolakali ngaphandle kwemzamo wengcondvo, ngaphandle kwemkhuleko wekucela kuhlakanipha kuze nihlukanise nenhlavu lemsulwa yeliciniso emakhoba lapho bantfu naSathane bamisele kabi timfundziso teliciniso. Sathane nenhlangano yakhe yebasebenti bebantfu batamile kuhlanganisa emakhoba ephutsa nengcolosi yeliciniso. Kufanele sifune ngenkhutsalo umcebo lofihlakele, futsi sifune kuhlakanipha lokuvela ezulwini kuze sehlukanise tinkholelo letasungulwa bantfu nemiyalo yaNkulunkulu. Moya loNgcwele utawusita lofunako emacinisweni lamakhulu nalaligugu lahambisana nelisu lensindziso. Ngifisa kugcizelela kubo bonkhe liciniso lekutsi kufundza imiBhalo nje nje akwenele. Kufanele sicubungule, futsi loku kusho kwenta konkhe loko leligama lelikusho. Njengobe umvukuzi acubungula umhlaba ngelulangatelelo kuze atfole imigca yawo yeligolide, kanjalo nani kufanele nicubungule livi laNkulunkulu ngebufakazi bemcebo lofihlakele Sathane labesekade afuna kuwufihlela bantfu. INkhosi itsi, ‘Uma umuntfu afisa kwenta intsandvo yaKhe, utawukwati ngemfundziso.’ Johane 7:17.” Fundamentals of Christian Education, 307.