“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
“Re tshwanetse go itse ka borona gore Bokeresete ke eng, boammaaruri ke eng, tumelo e re e amogetseng ke efe, le gore melao ya Baebele ke efe—melao e re e neilweng go tswa kwa taolong e e kwa godimo thata.” The 1888 Materials, 403.
For several years Future for America has identified that the seven churches of Revelation not only represent the history of modern Israel from the time of the apostles until the end of the world, but that the seven churches also represent ancient Israel from the time of Moses until the stoning of Stephen. The pioneers of Adventism did not teach this truth, but they understood and employed the principles that establish this truth. Jesus identifies the end from the beginning and ancient Israel represents modern Israel. Therefore, any truth that is part of the prophetic characteristics of modern Israel also existed in ancient Israel.
Selama beberapa tahun, Future for America telah mengidentifikasi bahwa tujuh jemaat dalam Wahyu bukan sahaja melambangkan sejarah Israel moden sejak zaman para rasul hingga ke akhir dunia, tetapi juga bahawa tujuh jemaat itu melambangkan Israel purba sejak zaman Musa hingga kepada perajaman Stefanus. Para perintis Adventisme tidak mengajarkan kebenaran ini, namun mereka memahami dan menggunakan prinsip-prinsip yang menegakkan kebenaran ini. Yesus menyatakan kesudahan sejak dari permulaan, dan Israel purba melambangkan Israel moden. Oleh itu, setiap kebenaran yang merupakan sebahagian daripada ciri-ciri kenabian Israel moden juga telah wujud dalam Israel purba.
Before Millerite history the traditional Christian view of the seven churches was that they represented the actual churches in Asia minor during the time of John. The traditional view also understood that the counsel to the individual churches may also be understood to represent specific counsel to various churches throughout Christian history, and also that the very same counsel and warnings is for individual Christians. They also understood that the seven churches represent seven periods of church history from the time of the disciples until the end of the world. These perspectives pre-dated the Millerite history. Those four recognitions of the seven churches that make up the traditional view that pre-dated William Miller were and are based upon the “historicist” interpretation of the Bible. It is that methodology that God’s angels led William Miller to adopt.
पहिलेका मिलेरवादी इतिहासअगाडि, सात वटा मण्डलीहरूबारे परम्परागत ख्रीष्टिय दृष्टिकोण यो थियो कि तिनले यूहन्नाको समयमा एशिया माइनरमा भएका वास्तविक मण्डलीहरूलाई प्रतिनिधित्व गर्थे। परम्परागत दृष्टिकोणले यो पनि बुझेको थियो कि ती व्यक्तिगत मण्डलीहरूलाई दिइएको सल्लाहलाई ख्रीष्टिय इतिहासभरिका विभिन्न मण्डलीहरूका निम्ति विशेष सल्लाहको रूपमा पनि बुझ्न सकिन्छ, र त्यही एउटै सल्लाह र चेतावनीहरू व्यक्तिगत ख्रीष्टियनहरूका लागि पनि हुन्। तिनीहरूले यो पनि बुझेका थिए कि ती सात मण्डलीहरूले चेलाहरूको समयदेखि संसारको अन्त्यसम्मको मण्डली-इतिहासका सात अवधिहरूलाई प्रतिनिधित्व गर्छन्। यी दृष्टिकोणहरू मिलेरवादी इतिहासभन्दा अघिका थिए। विलियम मिलरभन्दा अघिदेखि विद्यमान रहेको परम्परागत दृष्टिकोणलाई निर्माण गर्ने सात मण्डलीहरूबारेका यी चार मान्यताहरू “इतिहासवादी” बाइबलीय व्याख्यामा आधारित थिए र छन्। यही कार्यविधि थियो, जसलाई अपनाउन परमेश्वरका स्वर्गदूतहरूले विलियम मिलरलाई अगुवाइ गरे।
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“තීර්ත සභා සත යනු, ක්රිස්තුස්වහන්සේගේ සභාවේ ඉතිහාසයය; ඇයගේ සත් ආකාරයන්හි, ඇයගේ සියලු වක්රත්වයන් හා හැරීම්වල, ඇයගේ සියලු සමෘද්ධිය හා විපත්තිවල, අපොස්තුලුවරුන්ගේ දිනවල සිට ලෝකයේ අවසානය දක්වාය. මුද්රා සත යනු, ඒම කාලය පුරාම සභාව සම්බන්ධයෙන් පොළොවේ බලවතුන් හා රජවරුන්ගේ ක්රියාකාරකම්වල ඉතිහාසයත්, තම ජනතාව කෙරෙහි දෙවියන්වහන්සේගේ ආරක්ෂාවත්ය. නළා සත යනු, පොළොව මත හෝ රෝම රාජ්යය මත පණවා යැවූ විශේෂ හා බරපතල විනිශ්චයන් සතක ඉතිහාසයකි. තවද පාත්ර සත යනු, පාප්වාදී රෝමය මත යැවූ අවසාන වසංගත සතය. මේවාට සමගාමීව තවත් බොහෝ සිදුවීම් මිශ්රව ඇත; ඒවා අනුධාරා ගංගාවන් මෙන් ඒ තුළ වියනලදව, අනාවැකියේ මහත් ගංගාව පුරවා දමමින්, අවසානයේ සමස්තයම සදාකාලිකත්වයේ සාගරයට අප අපහසු කරවයි.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Tiada, menurut pandangan saya, ialah rancangan nubuat Yohanes dalam kitab Wahyu. Dan orang yang ingin memahami kitab ini mesti mempunyai pengetahuan yang mendalam tentang bahagian-bahagian lain daripada firman Tuhan. Lambang-lambang dan kiasan-kiasan yang digunakan dalam nubuat ini tidak semuanya dijelaskan di dalam nubuat yang sama, melainkan harus ditemukan dalam nabi-nabi yang lain, dan dijelaskan dalam petikan-petikan Kitab Suci yang lain. Oleh itu, nyata bahawa Tuhan telah menetapkan pengkajian akan keseluruhannya, bahkan untuk memperoleh pengetahuan yang jelas tentang mana-mana bahagiannya.” William Miller, Miller’s Lectures, jilid 2, syarahan 12, 178.
Sister White agrees with and upholds the “historicist” view held by Miller, but she added a deeper insight to the book of Revelation than Miller saw, for Miller had not recognized the sanctuary as it truly is. He understood the sanctuary to be the earth. Sister White recognized that when Jesus presented the predictions represented in the book of Revelation, that Christ was doing so in conjunction with His work as the heavenly High Priest.
Sisi White bertetuju dengan dan menegakkan pandangan “historis” yang dipegang oleh Miller, namun beliau menambahkan suatu pengertian yang lebih mendalam tentang kitab Wahyu daripada yang dilihat oleh Miller, kerana Miller tidak mengenali tempat kudus sebagaimana hakikatnya yang sebenar. Dia memahami tempat kudus itu sebagai bumi. Sisi White menyedari bahawa ketika Yesus mengemukakan nubuat-nubuat yang digambarkan dalam kitab Wahyu, Kristus sedang melakukannya seiring dengan pekerjaan-Nya sebagai Imam Besar surgawi.
When John turns and sees Christ, He is walking among the candlesticks in priestly garments, and the candlesticks are located in the holy place, and therefore in the history after His ascension, but before He moved into the Most Holy Place in 1844. Miller could not have understood the significance of this reality. Neither would have Tyndale, Luther or John Wycliffe or any of the early reformers. Truth is progressive, shining brighter and still brighter unto the perfect day.
Johani a tshi rembuluwa a vhona Kristo, U khou tshimbila vhukati ha zwa u vhea zwiedza o ambara nguvho dza vhuṱshifhe, nahone zwa u vhea zwiedza zwo vhewa fhethu hukhethwa, ngauralo nḓivhazwakale ya nga murahu ha u gonya Hae ṱaḓulu, fhedzi musi A sa athu u dzhena Fhethu Hukhethwaho Nga Hoṱhe nga 1844. Miller o vha a sa koni u pfesesa ndeme ya vhukuma ha heḽi fhungo. Na Tyndale, Luther kana John Wycliffe, kana muthihi wa vhashanduki vha u thoma, vho vha vha sa nga zwi koni. Ngoho i ya bvela phanḓa, i tshi penya nga u vhonala hu fhiraho nahone i tshi kha ḓi penya u swika kha duvha ḽo fhelelaho.
“The great principle so nobly advocated by Robinson and Roger Williams, that truth is progressive, that Christians should stand ready to accept all the light which may shine from God’s holy word, was lost sight of by their descendants. The Protestant churches of America,—and those of Europe as well,—so highly favored in receiving the blessings of the Reformation, failed to press forward in the path of reform. Though a few faithful men arose, from time to time, to proclaim new truth and expose long-cherished error, the majority, like the Jews in Christ’s day or the papists in the time of Luther, were content to believe as their fathers had believed and to live as they had lived. Therefore religion again degenerated into formalism; and errors and superstitions which would have been cast aside had the church continued to walk in the light of God’s word, were retained and cherished. Thus the spirit inspired by the Reformation gradually died out, until there was almost as great need of reform in the Protestant churches as in the Roman Church in the time of Luther. There was the same worldliness and spiritual stupor, a similar reverence for the opinions of men, and substitution of human theories for the teachings of God’s word.” The Great Controversy, 297.
“মহান সেই নীতিটি, যা রবিনসন ও রজার উইলিয়ামস এত মহত্ত্বের সঙ্গে সমর্থন করেছিলেন—যে সত্য ক্রমোন্নতিশীল, এবং খ্রিষ্টানদের ঈশ্বরের পবিত্র বাক্য থেকে যে কোনো আলো উদ্ভাসিত হতে পারে তা গ্রহণ করতে সদা প্রস্তুত থাকা উচিত—তাদের বংশধরদের দ্বারা দৃষ্টির আড়ালে চলে গিয়েছিল। আমেরিকার প্রোটেস্ট্যান্ট মণ্ডলীগুলি—এবং ইউরোপেরগুলিও—সংস্কার আন্দোলনের আশীর্বাদ গ্রহণে এত উচ্চভাবে অনুগ্রহপ্রাপ্ত হওয়া সত্ত্বেও, সংস্কারের পথে অগ্রসর হতে ব্যর্থ হয়েছিল। যদিও সময়ে সময়ে কয়েকজন বিশ্বস্ত ব্যক্তি নতুন সত্য ঘোষণা করতে এবং দীর্ঘকাল লালিত ভ্রান্তিকে উন্মোচিত করতে উঠে দাঁড়িয়েছিলেন, তবু সংখ্যাগরিষ্ঠরা, খ্রিষ্টের দিনের ইহুদিদের মতো অথবা লুথারের সময়ের পাপিস্টদের মতো, তাদের পিতৃপুরুষেরা যেমন বিশ্বাস করেছিল তেমনি বিশ্বাস করতে এবং তারা যেমন জীবনযাপন করেছিল তেমনি জীবনযাপন করতেই সন্তুষ্ট ছিল। অতএব ধর্ম আবার আনুষ্ঠানিকতায় অধঃপতিত হলো; এবং যে ভ্রান্তি ও কুসংস্কারগুলি, যদি মণ্ডলী ঈশ্বরের বাক্যের আলোতে চলতে অব্যাহত থাকত, তবে পরিত্যক্ত হতো, সেগুলিই ধরে রাখা ও লালন করা হলো। এভাবে সংস্কার আন্দোলন দ্বারা প্রেরিত সেই আত্মা ধীরে ধীরে নিঃশেষ হয়ে গেল, যতক্ষণ না লুথারের সময়ে রোমান মণ্ডলীর মধ্যে যেমন সংস্কারের প্রয়োজন ছিল, প্রোটেস্ট্যান্ট মণ্ডলীগুলির মধ্যেও প্রায় ততটাই সংস্কারের প্রয়োজন দেখা দিল। সেখানে একই জাগতিকতা ও আধ্যাত্মিক জড়তা ছিল, মানুষের মতামতের প্রতি অনুরূপ শ্রদ্ধা ছিল, এবং ঈশ্বরের বাক্যের শিক্ষার স্থলে মানবীয় তত্ত্বের প্রতিস্থাপন ছিল।” The Great Controversy, 297.
If the fact that truth develops progressively throughout history is not recognized, then the significance of any new light in this final generation may very well be impossible to recognize. Once a person ceases to understand the progressive nature of “truth,” they automatically begin to rely upon traditions, customs and fallen human guidance.
Sekiranya hakikat bahawa kebenaran berkembang secara berperingkat sepanjang sejarah tidak diakui, maka pentingnya sebarang terang baharu dalam generasi terakhir ini mungkin sekali mustahil untuk dikenali. Apabila seseorang tidak lagi memahami sifat “kebenaran” yang progresif, dia dengan sendirinya mula bergantung pada tradisi, adat kebiasaan, dan bimbingan manusia yang telah jatuh.
The methodology that Miller employed is a waymark that runs through the entire prophetic line which presents a testimony of the development of biblical truth that began with the apostles. Yet in the waymark represented by Miller, we find a beginning that demands a counterpart at the end. Most never understand these realities, but not so with Satan.
វិធីសាស្ត្រដែល Miller បានប្រើ គឺជាសញ្ញាសំគាល់មួយដែលរត់កាត់ខ្សែព្រះបន្ទូលទំនាយទាំងមូល ដែលបង្ហាញសក្ខីភាពអំពីការអភិវឌ្ឍន៍នៃសេចក្ដីពិតព្រះគម្ពីរ ដែលបានចាប់ផ្ដើមតាំងពីសាវកទាំងឡាយ។ ទោះជាយ៉ាងណា នៅក្នុងសញ្ញាសំគាល់ដែលតំណាងដោយ Miller នោះ យើងឃើញការចាប់ផ្ដើមមួយ ដែលទាមទារឲ្យមានគូស្របមួយនៅចុងបញ្ចប់។ មនុស្សភាគច្រើនមិនដែលយល់អំពីសេចក្ដីពិតទាំងនេះឡើយ ប៉ុន្តែមិនមែនដូច្នោះសម្រាប់សាតាំងទេ។
Satan has resisted the truth and its development from his rebellion in heaven onward. When it reached the point in history that the reformers began to distinctly understand how to study the Bible, Satan did as he always does and he introduced counterfeits. The historical evidence of his work of counterfeiting the truth identifies that Jesuits such as Ribera and Louis de Alcazar focused their counterfeit methodology specifically against the book of Revelation. The corrupted methodology that is called “preterism” began in the second and third centuries with two primary representatives of that false methodology. One was Eusebius of Caesarea (260–339), and Victorinus of Pettau (died circa 304). Both of these early historical figures promoted the methodology suggesting the book of Revelation was fulfilled during the time of the Roman Empire by such historical figures as the infamous emperor Nero.
Setan telah menentang kebenaran dan perkembangannya sejak pemberontakannya di surga. Ketika dalam sejarah hal itu mencapai titik di mana para reformator mulai dengan jelas memahami bagaimana mempelajari Alkitab, Setan melakukan sebagaimana yang selalu dilakukannya, yaitu memperkenalkan pemalsuan-pemalsuan. Bukti historis tentang pekerjaannya dalam memalsukan kebenaran menunjukkan bahwa kaum Yesuit seperti Ribera dan Louis de Alcazar memusatkan metodologi pemalsuan mereka secara khusus terhadap kitab Wahyu. Metodologi yang telah diselewengkan, yang disebut “preterisme,” bermula pada abad kedua dan ketiga dengan dua wakil utama dari metodologi palsu itu. Yang satu adalah Eusebius dari Kaisarea (260–339), dan Victorinus dari Pettau (meninggal sekitar 304). Kedua tokoh sejarah awal ini memajukan metodologi yang menyatakan bahwa kitab Wahyu telah digenapi pada masa Kekaisaran Romawi oleh tokoh-tokoh sejarah seperti kaisar yang termasyhur karena kebengisannya, Nero.
In the nineteenth century John Darby (1800–1882) from the United Kingdom introduced another satanic methodology which was also inserted to the foot notes of the Trojan horse Bible called the Scofield Reference Bible which we have previously identified. “Dispensationalism” is a theological framework that divides history and God’s interaction with humanity into distinct periods, or ‘dispensations,’ in which God administers His plan in different ways. I note this at this point for this is one of the falsehoods that was introduced to the movement of Future for America by voices from the same area Darby had propagated his satanic ideas. Darby’s ideas that attacked Future for America were accompanied by the philosophy of the so-called modern-day “woke” movement which promotes the same anarchy represented by the French Revolution and the same licentiousness represented by Sodom and Gomorrah.
Pada abad kesembilan belas, John Darby (1800–1882) dari United Kingdom memperkenalkan satu lagi metodologi Iblis yang turut disisipkan ke dalam nota kaki Alkitab kuda Troya yang disebut Scofield Reference Bible, yang telah kita kenal pasti sebelum ini. “Dispensasionalisme” ialah suatu kerangka teologi yang membahagikan sejarah dan interaksi Tuhan dengan umat manusia kepada tempoh-tempoh yang berbeza, atau ‘dispensasi-dispensasi,’ yang di dalamnya Tuhan melaksanakan rancangan-Nya dengan cara-cara yang berlainan. Saya mencatatkan hal ini pada titik ini kerana inilah salah satu kepalsuan yang telah diperkenalkan ke dalam pergerakan Future for America oleh suara-suara dari kawasan yang sama tempat Darby telah menyebarkan idea-idea Iblisnya. Idea-idea Darby yang menyerang Future for America disertai oleh falsafah gerakan yang kononnya “woke” pada zaman moden, yang mempromosikan anarki yang sama seperti yang diwakili oleh Revolusi Perancis dan kebejatan yang sama seperti yang diwakili oleh Sodom dan Gomora.
Today the theologians of modern Adventism employ a system of dissecting the truths of the Bible based upon a two-fold system of biblical interpretation they employ to undermine and deny both the Bible and the Spirit of Prophecy. They identify men as either experts in biblical languages or as experts in biblical history. Thus, the theologians of Adventism today control the minds of Laodicean Adventism either by interpreting God’s Word based upon a fallen man’s understanding of history or fallen man’s understanding of language. These modern manifestations of error which have been often used to attack the message you are now reading will be addressed further in these articles when we consider the symbolism of the French Revolution. Satan is alive, and he knows his time is short. The last rule of Miller’s rules, number fourteen concludes with the following paragraph.
ယနေ့ခေတ် အဒ်ဗင်တစ်ဝါဒသစ်၏ ဘာသာရေးပညာရှင်များသည် သမ္မာကျမ်းစာ၏ အမှန်တရားများကို ခွဲခြမ်းစိတ်ဖြာရန် သမ္မာကျမ်းစာအနက်ဖော်နည်း နှစ်မျိုးတည်းဟူသော စနစ်တစ်ရပ်ကို အသုံးပြုလျက်၊ သမ္မာကျမ်းစာနှင့် ပရောဖက်တော်၏ ဝိညာဉ်တော်ကို နှစ်ဖက်စလုံး ချိုးဖျက်၍ ငြင်းပယ်နိုင်ရန် ကြိုးပမ်းကြသည်။ သူတို့သည် လူတို့ကို သမ္မာကျမ်းစာဘာသာစကားများ၌ ကျွမ်းကျင်သူများ သို့မဟုတ် သမ္မာကျမ်းစာသမိုင်း၌ ကျွမ်းကျင်သူများ ဟူ၍ သတ်မှတ်ကြသည်။ ထိုသို့ဖြင့် ယနေ့ခေတ် အဒ်ဗင်တစ်ဝါဒ၏ ဘာသာရေးပညာရှင်များသည် လောဒိကိယ အဒ်ဗင်တစ်ဝါဒ၏ စိတ်အာရုံများကို ဘုရားသခင်၏ နှုတ်ကပတ်တော်ကို ကျဆုံးလူသား၏ သမိုင်းနားလည်မှုအပေါ် အခြေခံ၍ဖြစ်စေ၊ ကျဆုံးလူသား၏ ဘာသာစကားနားလည်မှုအပေါ် အခြေခံ၍ဖြစ်စေ အနက်ဖော်ခြင်းအားဖြင့် ထိန်းချုပ်လျက်ရှိကြသည်။ ယခု သင်ဖတ်ရှုနေသော သတင်းစကားကို တိုက်ခိုက်ရန် မကြာခဏ အသုံးပြုခံရသော ဤခေတ်သစ်မှားယွင်းမှု၏ ပေါ်လွင်ထင်ရှားခြင်းများကို ပြင်သစ်တော်လှန်ရေး၏ သင်္ကေတဝိညာဉ်ကို ကျွန်ုပ်တို့ သုံးသပ်ရာတွင် ဤဆောင်းပါးများအတွင်း ဆက်လက် ကိုင်တွယ်ဆွေးနွေးသွားမည်။ စာတန်သည် အသက်ရှင်လျက်ရှိ၏၊ မိမိအချိန်တိုလှပြီဖြစ်ကြောင်းကိုလည်း သူသိ၏။ မီလာ၏ စည်းကမ်းများထဲမှ နောက်ဆုံးစည်းကမ်းဖြစ်သော အမှတ် (၁၄) သည် အောက်ပါ အပိုဒ်ဖြင့် အဆုံးသတ်ထားသည်။
“The divinity taught in our schools is always founded on some sectarian creed. It may do to take a blank mind and impress it with this kind, but it will always end in bigotry. A free mind will never be satisfied with the views of others. Were I a teacher of youth in divinity, I would first learn their capacity and mind. If these were good, I would make them study the Bible for themselves, and send them out free to do the world good. But if they had no mind, I would stamp them with another’s mind, write bigot on their forehead, and send them out as slaves!” William Miller, Miller’s Works, volume 1, 24.
“神学 yang diajarkan di sekolah-sekolah kita senantiasa didasarkan pada suatu kredo sektarian. Mungkin hal itu dapat dipakai untuk mengambil suatu pikiran yang kosong lalu membubuhinya dengan corak semacam ini, tetapi pada akhirnya itu akan selalu bermuara pada kefanatikan. Suatu pikiran yang merdeka tidak akan pernah puas dengan pandangan-pandangan orang lain. Seandainya aku seorang pengajar kaum muda dalam bidang ketuhanan, mula-mula aku akan mempelajari kemampuan dan pikiran mereka. Jika keduanya baik, aku akan membuat mereka mempelajari Alkitab bagi diri mereka sendiri, lalu mengutus mereka keluar dalam kebebasan untuk berbuat baik bagi dunia. Tetapi jika mereka tidak mempunyai pikiran, aku akan mencapkan pada mereka pikiran orang lain, menuliskan ‘orang fanatik’ pada dahi mereka, dan mengutus mereka keluar sebagai budak!” William Miller, Miller’s Works, jilid 1, 24.
In the period just after John the Revelator lived, and in the days of the Reformation, Satan was actively producing false prophetic methodology to confuse and destroy true biblical analysis. What is sometimes missed in these historical facts is that all those satanic methodologies were aimed directly at no other book than the book of Revelation. That was the subject of each of these promoters of satanic confusion. The book of Revelation has always been Satan’s target. Satan knows it is the book of Revelation that he must war against. When we recognize this fact, we can then recognize another unseen reality, that is obscured by another significant truth.
尾翰啓示者私居た直後乃び宗教改革の日々に於て、撒但は真の聖書的分析を混乱させ滅ぼすため、偽りの預言的方法論を活発に生み出して居た。これらの歴史的事実に於て時として見落とされるのは、これらすべての悪魔的な方法論が、啓示録以外の何ものでもない、まさにその書に直接向けられて居たことである。これら撒但的混乱の推進者たち各々の主題は、その書であった。啓示録は常に撒但の標的であった。撒但は、自らが戦いを挑まねばならぬ書が啓示録であることを知って居る。この事実を認める時、我々はさらに別の、なお目に見えぬ現実を認め得るのであり、それはもう一つの重要な真理によって覆い隠されて居る。
The false methodology of the Jesuits was intended to prevent a clear understanding that the pope of the Roman church is the antichrist of Bible prophecy. Every single Protestant reformer came to recognize and identify this truth. Therefore, when the accurate history of men such as Ribera and Louis de Alcazar have been publicly presented in the past through word and publication the history men such as Ribera and Louis de Alcazar was used for the purpose of demonstrating the satanic efforts to prevent a correct understanding of the “man of sin.” The written or spoken testimonies exposing the purpose of the introduction of these satanic methodologies are correct as far as they go, but Satan was attempting to cover up more than simply the biblical proofs that identify the antichrist as the pope of Rome.
ကက်သလစ် ဘုန်းတော်ကြီးအဖွဲ့ Jesuits တို့၏ မှားယွင်းသော နည်းလမ်းတရားသည် ရောမအသင်းတော်၏ ပုပ်ရဟန်းမင်းကြီးသည် သမ္မာကျမ်းစာ၏ ပရောဖက်ပြုချက်၌ ဖော်ပြထားသော အန္တိခရစ်ဖြစ်ကြောင်းကို ပြတ်သားစွာ နားလည်မိခြင်း မဖြစ်စေရန် ရည်ရွယ်ထားသောအရာဖြစ်သည်။ ပရိုတက်စတင့် ပြုပြင်ပြောင်းလဲရေးဆရာ တစ်ဦးမကျန် အားလုံးပင် ဤအမှန်တရားကို သိမြင်၍ အတည်ပြုဖော်ထုတ်လာကြသည်။ ထို့ကြောင့် Ribera နှင့် Louis de Alcazar ကဲ့သို့သော ပုဂ္ဂိုလ်များ၏ မှန်ကန်သော သမိုင်းကြောင်းကို ယခင်က လူသိရှင်ကြား ဟောပြောချက်များနှင့် စာပေထုတ်ဝေမှုများမှတဆင့် တင်ပြခဲ့ကြသောအခါ၊ ထို Ribera နှင့် Louis de Alcazar ကဲ့သို့သော ပုဂ္ဂိုလ်များ၏ သမိုင်းကို “အပြစ်၏လူ” အပေါ် မှန်ကန်သော နားလည်မှု မရစေရန် တားဆီးရန် စာတန်၏ ကြိုးပမ်းမှုများကို ဖော်ပြသက်သေပြရန် ရည်ရွယ်ချက်ဖြင့် အသုံးပြုခဲ့ကြသည်။ ဤစာတန်ဆန်သော နည်းလမ်းတရားများကို မိတ်ဆက်သွင်းခဲ့သည့် ရည်ရွယ်ချက်ကို ဖော်ထုတ်ပြသသော စာဖြင့်ဖြစ်စေ၊ နှုတ်ဖြင့်ဖြစ်စေ ပေးထားသော သက်သေခံချက်များသည် ၎င်းတို့ရောက်ရှိသည့် အတိုင်းအတာအထိ မှန်ကန်ကြသော်လည်း၊ စာတန်သည် ရောမမြို့၏ ပုပ်ရဟန်းမင်းကြီးကို အန္တိခရစ်ဟု သတ်မှတ်ဖော်ပြသော သမ္မာကျမ်းစာဆိုင်ရာ သက်သေများကိုသာ ဖုံးကွယ်ရန် ကြိုးစားခဲ့ခြင်းမဟုတ်ပေ။
There are truths in the book of Revelation that have been covered up with the confusion produced by these false systems of biblical interpretation that are outside the subject of the man whose number is six, six, six. One of those truths is most definitely the truth represented when the seven churches are understood in their fullest development. There are truths located within the seven churches that speak directly to the history that got under way on September 11, 2001 and ends in the Sunday law crisis. Satan has been seeking to keep this light buried, and he invented the satanic methodologies to obscure several gems of truth located in the book of Revelation, not only the identification of the pope of Rome as the antichrist.
Awon otito wa ninu iwe Ifihan ti a ti bo pelu idarudapo ti awon eto eke wonyi ti itumo Bibeli ti o wa ni ita koko-oro nipa eniyan ti nomba re je mefa, mefa, mefa ti mu wa. Okan ninu awon otito wonyi ni, nitootọ julọ, otito ti a n soju fun nigba ti a ba ye awon ijo meje ni idagbasoke kikun won. Awon otito wa ninu awon ijo meje ti n soro taara si itan ti o bere ni Ojo Kọkanla, Oṣu Kẹsan, ọdun 2001 ti o si pari ninu idaamu ofin ojo isimi. Satani ti n wa lati pa imole yi mo sinu iboji, o si se agbekale awon ilana Satani lati bo opolopo iyebiye otito ti o wa ninu iwe Ifihan mo, kii se idanimọ Pope ti Rome gege bi alatako-Kristi nikan.
Before “the man of sin” was revealed in 538, men such as Eusebius and Victorinus attacked the book of Revelation in an attempt to obscure the rise of the papal power. Later in history Christ fulfilled His promise to Thyatira and brought forth the morning star of the reformation (Wycliffe), and Satan thereafter brought forth two prominent historical figures to champion and carry on his satanic work. The long-drawn-out war over the development of truth that reaches its climax when the secret of the book of Revelation is unsealed, (just before the close of probation) includes light from the seven churches that Miller never recognized, nor did Sister White, but it can be easily shown that both Miller and the Spirit of Prophecy uphold the new light, for new light never contradicts old light.
Kelebihan “orang durhaka” itu dinyatakan pada tahun 538, orang-orang seperti Eusebius dan Victorinus telah menyerang kitab Wahyu dalam suatu upaya untuk mengaburkan kebangkitan kuasa kepausan. Kemudian dalam sejarah, Kristus menggenapi janji-Nya kepada Tiatira dan memunculkan bintang timur Reformasi (Wycliffe), dan sesudah itu Setan memunculkan dua tokoh sejarah yang terkemuka untuk memperjuangkan dan meneruskan pekerjaannya yang satanis. Peperangan panjang yang berlarut-larut mengenai perkembangan kebenaran, yang mencapai puncaknya ketika rahasia kitab Wahyu dibukakan meterainya, (tepat sebelum masa kasihan berakhir) mencakup terang dari ketujuh jemaat yang tidak pernah dikenali oleh Miller, demikian juga tidak oleh Sister White, tetapi dapat dengan mudah ditunjukkan bahwa baik Miller maupun Roh Nubuat menopang terang baru itu, karena terang baru tidak pernah bertentangan dengan terang lama.
“It is a fact that we have the truth, and we must hold with tenacity to the positions that cannot be shaken; but we must not look with suspicion upon any new light which God may send, and say, Really, we cannot see that we need any more light than the old truth which we have hitherto received, and in which we are settled. While we hold to this position, the testimony of the True Witness applies to our cases its rebuke, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Those who feel rich and increased with goods and in need of nothing, are in a condition of blindness as to their true condition before God, and they know it not.” Review and Herald, August 7, 1894.
“Emi o ha adi nokware sɛ yɛwɔ nokware no, na ɛsɛ sɛ yɛde pintinn kura gyinabea ahorow a wontumi nwosow no mu; nanso ɛnsɛ sɛ yɛde adwene a ɛyɛ suspekyi hwɛ hann foforo biara a Onyankopɔn betumi asoma, na yɛka sɛ, Nokwarem, yentumi nhu sɛ yehia hann biara bio sen nokware dada a yɛanya de besi nnɛ, na yɛatintim yɛn ho wɔ mu no. Bere a yɛkura saa gyinabea yi mu no, Adansefo Nokwafo no adansedi de n’animka fa yɛn nsɛm ho sɛ, ‘na wonnim sɛ woyɛ ohiani, ne mmɔbɔni, ne hiani, ne onifuraefo, ne ɔda hɔ adagya.’ Wɔn a wɔte nka sɛ wɔyɛ adefo, na wɔadɔɔso wɔ nneɛma mu, na wonhia hwee no, wɔwɔ onifurae tebea mu wɔ wɔn ankasa tebea pa ara a ɛda Onyankopɔn anim no ho, na wonnim.” Review and Herald, August 7, 1894.
The primary test for new light is whether it contradicts established truth, and whether it upholds the foundational truths.
Ujian utama bagi terang baharu ialah sama ada ia bercanggah dengan kebenaran yang telah ditegakkan, dan sama ada ia menegakkan kebenaran-kebenaran asas.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.” Selected Messages, book 1, 162.
“Apabila kuasa Allah memberikan kesaksian tentang apakah kebenaran itu, kebenaran itu harus tetap tegak untuk selama-lamanya sebagai kebenaran. Tidak boleh dipelihara anggapan-anggapan kemudian yang bertentangan dengan terang yang telah Allah berikan. Orang-orang akan bangkit dengan penafsiran-penafsiran Kitab Suci yang bagi mereka adalah kebenaran, tetapi yang bukan kebenaran. Kebenaran untuk masa ini telah Allah berikan kepada kita sebagai dasar bagi iman kita. Ia sendiri telah mengajarkan kepada kita apa itu kebenaran. Akan bangkit seseorang, lalu yang lain lagi, dengan terang baru yang bertentangan dengan terang yang telah Allah berikan di bawah penyataan Roh Kudus-Nya.” Selected Messages, buku 1, 162.
Satan has had the book of Revelation as his target of attack from the time John recorded the messages contained therein. Jesus said:
Satana telah menjadikan kitab Wahyu sebagai sasaran serangannya sejak Yohanes mencatat pekabaran yang terkandung di dalamnya. Yesus berkata:
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:16, 17.
Tetapi berbahagialah matamu, kerana mata itu melihat; dan telingamu, kerana telinga itu mendengar. Kerana sesungguhnya Aku berkata kepadamu, bahawa banyak nabi dan orang benar telah ingin melihat perkara-perkara yang kamu lihat, tetapi tidak melihatnya; dan mendengar perkara-perkara yang kamu dengar, tetapi tidak mendengarnya. Matius 13:16, 17.
The blessing attached to seeing and hearing is the blessing of understanding the message of the Revelation of Jesus Christ. When John represented those in the “last days” who see and hear the message he fell down to worship the angel Gabriel, who immediately informed John not to do it.
Berkat yang dikaitkan dengan melihat dan mendengar ialah berkat memahami mesej Wahyu Yesus Kristus. Apabila Yohanes mewakili mereka pada “hari-hari terakhir” yang melihat dan mendengar mesej itu, dia tersungkur untuk menyembah malaikat Jibril, yang segera memberitahu Yohanes supaya tidak berbuat demikian.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which showed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. Revelation 22:8, 9.
Ndzi, Yohane, ndzi vone swilo leswi, ndzi tlhela ndzi swi twa. Kuteloko ndzi swi twile ni ku swi vona, ndzi khinsame ehansi ku gandzela emahlweni ka milenge ya ntsumi leyi ndzi kombiseke swilo leswi. Kutani yi ku eka mina, U nga endli sweswo; hikuva ndzi nandza-kuloni, ni wa vamakwenu vaprofeta, ni wa lava hlayisaka marito ya buku leyi: gandzela Xikwembu. Nhlavutelo 22:8, 9.
Gabriel and John are both created beings, who are only to worship the Creator. Many prophets and righteous men, including angels have desired to “see” and “hear” the message of the Midnight Cry when it is repeated at the end of the world.
Gabriel dan Yohanes kedua-duanya ialah makhluk ciptaan, yang hanya patut menyembah Sang Pencipta. Banyak nabi dan orang benar, termasuk para malaikat, telah ingin “melihat” dan “mendengar” pekabaran Seruan Tengah Malam apabila ia diulangi pada akhir zaman.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kristus abanena, ‘Odala ndi maso anu, chifukwa amaona; ndi makutu anu, chifukwa amamva. Pakuti ndithu ndinena kwa inu, Kuti aneneri ambiri ndi anthu olungama analakalaka kuona zinthu zimene inu mukuona, koma sanazione; ndi kumva zinthu zimene inu mukumva, koma sanazimve’ [Mateyu 13:16, 17]. Odala ndi maso amene anaona zinthu zimene zinaoneka mu 1843 ndi 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Ang mensahe ay naibigay na. At hindi dapat magkaroon ng pagkaantala sa muling pagpapahayag ng mensahe, sapagkat ang mga tanda ng mga panahon ay natutupad; ang pangwakas na gawain ay dapat maganap. Isang dakilang gawain ang maisasagawa sa maikling panahon. Isang mensahe ang malapit nang ibigay sa takda ng Diyos na lalago tungo sa isang malakas na sigaw. Pagkatapos ay tatayo si Daniel sa kaniyang bahagi, upang ibigay ang kaniyang patotoo.” Manuscript Releases, tomo 21, 437.
What righteous men (John) and their fellow servants (angels) desired to see was the final fulfillment of the Midnight Cry at the end of Adventism when the earth would be lightened by God’s glory. That final manifestation of power in the latter rain is brought about by the unsealing of the Revelation of Jesus Christ.
Apa yang ingin dilihat oleh orang-orang benar (John) dan rekan-rekan sesama hamba mereka (para malaikat) ialah penggenapan terakhir dari Seruan Tengah Malam pada akhir Adventisme, ketika bumi akan diterangi oleh kemuliaan Allah. Manifestasi kuasa yang terakhir itu dalam hujan akhir diwujudkan oleh penyingkapan Wahyu Yesus Kristus.
Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. 1 Peter 1:10–13.
Mengenai keselamatan itulah para nabi telah menyelidiki dan menelusuri dengan sungguh-sungguh, yaitu mereka yang bernubuat tentang kasih karunia yang akan datang kepadamu; sambil menyelidiki waktu yang bagaimana dan keadaan yang bagaimana yang dinyatakan oleh Roh Kristus yang ada di dalam mereka, ketika Ia terlebih dahulu memberi kesaksian tentang penderitaan-penderitaan Kristus dan kemuliaan yang akan menyusul sesudahnya. Kepada mereka telah dinyatakan, bahwa bukan bagi diri mereka sendiri, melainkan bagi kita, mereka melayani perkara-perkara yang sekarang diberitakan kepadamu oleh mereka yang telah memberitakan Injil kepadamu dengan Roh Kudus yang diutus dari sorga; perkara-perkara yang ingin dilihat oleh malaikat-malaikat. Karena itu ikatlah pinggang pikiranmu, berjaga-jagalah, dan berharaplah sepenuhnya akan kasih karunia yang akan dianugerahkan kepadamu pada saat penyataan Yesus Kristus. 1 Petrus 1:10–13.
The prophets, righteous men and angels have desired to live in the time when the “grace” or the power of God, is poured out during the final fulfillment of the Midnight Cry. That “grace,” which is God’s creative power is brought to men when the Revelation of Jesus Christ is unsealed. Satan knows that the avenue to convey the creative power of God unto His people is accomplished by the message that is unsealed in the book of Revelation, and it has therefore been his supreme effort to confuse, suppress and cover up the light contained in the book of Revelation. That light is not simply the identification of the man of sin, for that truth has been fully documented by all the Protestant reformers centuries ago.
Baporofeta, banna ba ba siameng le baengele ba ne ba eletsa go tshela mo nakong e “bopelotlhomogi” kgotsa maatla a Modimo a tshololwang ka yone mo tiragatsong ya bofelo ya Sello sa Bosigogare. “Bopelotlhomogi” joo, jo e leng maatla a Modimo a popo, bo tlisiwa mo bathong fa Tshenolo ya Jesu Keresete e bulwa. Satane o itse gore tsela e maatla a Modimo a popo a fitlhelelwang ka yone mo bathong ba Gagwe e diragadiwa ka molaetsa o o bulwang mo bukeng ya Tshenolo, mme ka jalo e nnile maiteko a gagwe a magolo go tlhakatlhakanya, go gatelela le go fitlha lesedi le le mo bukeng ya Tshenolo. Lesedi leo ga se fela go itsisi tsotlhe ka ga monna wa boleo, gonne boammaaruri joo bo ne jwa kwalwa sentle ka botlalo ke Botokafatsi botlhe ba Baebele ba Boporotesetanta makgolo a dingwaga a a fetileng.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:10–19.
Pada hari Tuhan aku dikuasai oleh Roh, lalu aku mendengar dari belakangku suatu suara yang nyaring, bagaikan bunyi sangkakala, yang berkata: Aku adalah Alfa dan Omega, Yang Awal dan Yang Akhir. Apa yang kaulihat, tuliskanlah dalam sebuah kitab dan kirimkanlah kepada ketujuh jemaat yang ada di Asia: kepada Efesus, dan kepada Smirna, dan kepada Pergamus, dan kepada Tiatira, dan kepada Sardis, dan kepada Filadelfia, dan kepada Laodikia. Lalu aku berpaling untuk melihat suara yang berbicara dengan aku itu. Dan setelah aku berpaling, aku melihat tujuh kaki dian emas; dan di tengah-tengah ketujuh kaki dian itu ada Seorang serupa Anak Manusia, berpakaian jubah yang panjangnya sampai ke kaki dan dadanya berikatkan ikat pinggang emas. Kepala-Nya dan rambut-Nya putih bagaikan bulu yang putih, seputih salju; dan mata-Nya bagaikan nyala api; dan kaki-Nya mengkilap bagaikan tembaga murni yang membara di dalam perapian; dan suara-Nya bagaikan deru air yang besar. Di tangan kanan-Nya Ia memegang tujuh bintang; dan dari mulut-Nya keluar sebilah pedang tajam bermata dua; dan wajah-Nya bagaikan matahari yang bersinar dalam kekuatannya. Ketika aku melihat Dia, tersungkurlah aku di depan kaki-Nya seperti orang mati. Lalu Ia meletakkan tangan kanan-Nya ke atasku, sambil berkata kepadaku: Jangan takut; Aku adalah Yang Awal dan Yang Akhir. Aku adalah Dia yang hidup. Aku telah mati, namun lihatlah, Aku hidup sampai selama-lamanya, Amin, dan Aku memegang kunci maut dan kerajaan maut. Karena itu tuliskanlah apa yang telah kaulihat, baik yang terjadi sekarang maupun yang akan terjadi sesudah ini. Wahyu 1:10–19.
While Adventism upheld the “historicist” methodology they recognized that all the churches of Revelation two and three are repeated in the final church. Unfortunately, at the end of the nineteenth century Satan was already closing Adventism’s eyes to the sacred methodology, the protection of, and the practice of being an essential part of their responsibility as “the depositaries of the great truths of prophecy.” Even as the methodology was being set aside in Adventism, there were still those who applied the sacred methodology. We use the book, Story of the Seer of Patmos as a witness to the fact that applying all the churches to the history of Laodicea is a valid application of prophecy. The following are excerpts from that book that make the point I am referring to.
Khatsiado ya Seventh-day Adventist i dzula yo tikedza maitele a “historicist”, vho limuwa uri zwivhidzo zwoṱhe zwa Nzumbululo ndima ya vhuvhili na ya vhuraru zwi dovha zwa vhonala kha tshivhidzo tsha vhufhelo. Zwiṱungufhadzaho ndi uri, mafheloni a miṅwaha ya bo-ḽa ya vhufumiṱhanu, Sathane o vha a tshi khou valela Adventism maṱo ayo kha ayo maitele a khethwa, tsireledzo ya hone, na mushumo wa u a shumisa sa tshipiḓa tsha ndeme tsha vhuḓifhinduleli havho sa “vhalindi vha ngoho khulwane dza vhuporofita.” Naho zwo ralo, naho ayo maitele o vha a tshi khou vheiwa thungo kha Adventism, ho vha hu tshi kha ḓi vha hone vhane vha shumisa ayo maitele a khethwa. Ri shumisa bugu, Story of the Seer of Patmos, sa ṱhanzi ya uri u shumisa zwivhidzo zwoṱhe kha ḓivhazwakale ya Laodikea ndi kushumisele kwa vhuporofita ku re mulayoni. Zwi tevhelaho ndi zwipiḓa zwo dzhiwaho kha iyo bugu zwine zwa sumbedza mbuno ine nda khou amba ngayo.
“It should be remembered that, as the experience of Ephesus, Smyrna, and Pergamos, will be repeated in the last church before the second coming of Christ, so the history of Thyatira will have its counterpart in the last generation.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Perlu diingat bahawa, sebagaimana pengalaman Efesus, Smirna, dan Pergamus akan berulang dalam gereja yang terakhir sebelum kedatangan Kristus yang kedua kali, demikian juga sejarah Tiatira akan mempunyai padanannya dalam generasi yang terakhir.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
Haskell correctly points out that the experience of the first four churches is repeated, or as he says, “will have its counterpart in the last generation.”
Haskell dengan tepat menunjukkan bahwa pengalaman empat jemaat yang pertama diulangi, atau sebagaimana dikatakannya, “akan mempunyai padanannya dalam generasi yang terakhir.”
“He applied the test, but all pointed forward to the year 1843 as the time when the world must welcome its Saviour. The condition of the people at the first advent of Christ was now repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
“Ia menerapkan ujian itu, tetapi semuanya menunjuk ke hadapan kepada tahun 1843 sebagai masa ketika dunia harus menyambut Juruselamatnya. Keadaan umat pada kedatangan Kristus yang pertama kini terulang kembali.” Stephen N. Haskell, Story of the Seer of Patmos, 75.
Haskell was speaking of William Miller identifying 1843 as the Second Coming of Christ, and identifies that the conditions of the first advent was repeated in the time of the Millerites. Haskell was correct, and Sister White confirms that Miller himself was represented by John the Baptist.
Haskell sedang berbicara tentang William Miller yang mengenal pasti tahun 1843 sebagai Kedatangan Kedua Kristus, dan beliau menyatakan bahawa keadaan-keadaan pada kedatangan pertama telah berulang pada zaman golongan Millerite. Haskell adalah benar, dan Sister White menegaskan bahawa Miller sendiri dilambangkan oleh Yohanes Pembaptis.
“As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229.
“ඉතින් බප්තීස්මකාර යොහන් යේසුස්ගේ පළමු පැමිණීම ප්රකාශ කරමින්, ඔහුගේ පැමිණීමට මාර්ගය සූදානම් කළාක් මෙන්, එසේම විලියම් මිලර් සහ ඔහු සමඟ එක් වූ අය දෙවියන්වහන්සේගේ පුත්රයාගේ දෙවන පැමිණීම ප්රකාශ කළහ.” Early Writings, 229.
Haskel even identifies that during the history of Pergamos, (the third church representing the compromise of Christianity with idolatry), the history of Sardis, the fifth church was repeated.
Haskel bahkan mengenal pasti bahawa sepanjang sejarah Pergamos, (gereja ketiga yang melambangkan kompromi agama Kristian dengan penyembahan berhala), sejarah Sardis, iaitu gereja kelima, telah diulangi.
“There was a time in the history of Pergamos, when Christianity thought Paganism was dead; but in reality, the religion which was apparently vanquished, had conquered. Paganism baptized, stepped into the church. In the days of Sardis this history was repeated.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
“Ku na nkarhi ematin’wini ya Pergamos, loko Vukriste byi ehleketa leswaku Vugandzeri bya Vupfukeri a byi file; kambe entiyisweni, vukhongeri lebyi a byi vonaka onge byi hluriwile, a byi hlurile. Vugandzeri bya Vupfukeri, byi khuvuriwile, byi nghene ekerekeni. Emasikwini ya Sardis matimu lawa ma tlhele ma phindha.” Stephen N. Haskell, Story of the Seer of Patmos, 75, 76.
Sardis was the church of the Reformation that woke up and protested against the satanic fallacies of the papacy, but before their work was finished, they had already began returning to Rome. They thought as did the church of Pergamos that papalism was dead, but in reality, it was still living. Haskell also identifies that upon the remnant church shines “the accumulated rays of all past ages.”
Sardis e ne e le kereke ya Phetohelo e ileng ya tsoha mme ya ipelaetsa kgahlanong le bofokodi ba bo-Satane ba bopapa, empa pele mosebetsi wa yona o ka phethelwa, e ne e se e qadile ho kgutlela Roma. Ba ne ba nahana jwaloka kereke ya Pergamos hore bopapa bo shwele, empa bonneteng bo ne bo sa ntse bo phela. Haskell le yena o bontsha hore hodima kereke ya masalla ho phatsima “mahlaseli a bokelletsweng a mehla yohle e fetileng.”
“Upon this last church—the remnant,—shine the accumulated rays of all past ages.” Stephen N. Haskell, Story of the Seer of Patmos, 69.
“Gereja yang terakhir ini—umat yang sisa,—disinari sinar-sinar yang terhimpun dari segala zaman yang lampau.” Stephen N. Haskell, *Story of the Seer of Patmos*, 69.
I am not suggesting that Haskell recognized that the progressive history represented by the seven churches, was also fulfilled in the history of ancient Israel, but he certainly upholds that truth when he writes that “the accumulated rays of all past ages” “shine” upon “the last church.” Ancient Israel is included in the “rays of” “past ages.” And though he upholds the principles necessary to recognize the symbolism of the seven churches in ancient Israel’s history, I am uncertain how deeply he recognized the parallels represented in those symbols. I am also certain he did not recognize an even more important aspect of the histories represented by the seven churches, an aspect we are leading to.
Ndzi nga ringanyeti leswaku Haskell a a lemukile leswaku matimu lama yaka emahlweni lama yimeriwaka hi tikereke ta nkombo, na wona ma hetisekile ematimini ya Israele wa khale; kambe kunene u tiyisisa ntiyiso wolowo loko a tsala leswaku “mimun’wana leyi hlengeletiweke ya tinguva hinkwato leti hundzeke” yi “voninga” ehenhla ka “kereke yo hetelela.” Israele wa khale u katsiwile eka “mimun’wana ya” “tinguva leti hundzeke.” Naswona, hambileswi a tiyisisaka milawu leyi lavekaka leswaku ku lemukisiwa vuyimeri bya tikereke ta nkombo ematimini ya Israele wa khale, a ndzi tiyiseki leswaku u byi lemukile hi ku enta ku yini ku yelana loku yimeriwaka hi swikombiso sweswo. Nakambe ndzi tiyisile leswaku a nga xi lemukanga xiyenge lexi nga xa nkoka swinene ngopfu xa matimu lama yimeriwaka hi tikereke ta nkombo, ku nga xiyenge lexi hi kongomaka eka xona.
We will address this truth in our next article.
Rende, ntangu yitâla mune yiuvu yetu yishìna.