In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen, we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, and sifting process which is represented as the Messenger of the Covenant in Malachi chapter three, cleansing the silver and gold is now under way. In Malachi chapter three, it identifies a purging.

ꯃꯃাং ꯑꯃꯁꯨꯡ ꯑꯅꯤꯁꯨ ꯂꯥꯛꯂꯤꯕ ꯃꯥꯏꯐꯝꯁꯤꯡꯗ ꯗꯥꯅꯤꯌꯦꯜ ꯑꯍꯨꯝꯁꯪ ꯑꯃꯥꯗꯒꯤ ꯃꯐꯝ ꯑꯃꯁꯤꯡ ꯑꯃꯥꯗꯒꯤ ꯆꯥꯎꯗꯤ ꯑꯃꯥꯗ “ꯅꯍꯥꯛꯀꯤ ꯃꯤꯑꯣꯏꯕꯒꯤ ꯂꯥꯏꯕꯛ ꯁꯥꯎꯕꯁꯤꯡ” ꯑꯃꯁꯨꯡ “ꯑꯔꯥꯏꯃꯨ ꯂꯨꯡꯁꯤꯜꯂꯤ” ꯍꯥꯏꯅ ꯊꯤꯕ ꯄ꯭ꯔꯥꯏꯚꯦꯠ ꯏꯟꯇꯔꯄ꯭ꯔꯤꯇꯦꯁꯟ ꯑꯁꯤ ꯎꯟꯥꯏꯇꯦꯠ ꯁ꯭ꯇꯦꯠꯁꯇꯥ ꯇꯥꯏꯄꯤꯐꯥꯏ ꯇꯧꯔꯤꯕꯅꯤ ꯍꯥꯏꯅ ꯂꯧꯔꯤꯕꯁꯤꯗ ꯑꯩꯈꯣꯏꯅ ꯑꯦꯜꯂꯦꯟ ꯋꯥꯏꯠꯀꯤ ꯏꯁꯨꯗꯒꯤ ꯑꯍꯥꯅꯕ ꯑꯃ ꯁꯤꯇꯦꯠ ꯇꯧꯈꯤ, “ꯆꯔ্চꯀꯤ ꯃꯦꯝꯕꯔꯁꯤꯡꯅ ꯃꯤ ꯃꯈꯥ ꯃꯈꯥꯗ ꯆꯥꯡꯌꯦꯡ ꯇꯧꯔꯒꯅꯤ ꯑꯃꯁꯨꯡ ꯄ꯭ꯔꯨꯚ ꯇꯧꯔꯒꯅꯤ꯫” ꯃꯍꯥꯛꯀꯤ ꯄ꯭ꯔꯨꯕ ꯑꯁꯤ, ꯆꯥꯡꯌꯦꯡ ꯑꯁꯤ, ꯑꯃꯁꯨꯡ ꯁꯤꯐꯇꯤꯡ ꯄ꯭ꯔꯣꯁꯦꯁ ꯑꯁꯤ, ꯃꯂꯥꯈꯤ ꯑꯍꯨꯝꯁꯪ ꯑꯃꯥꯗ ꯀꯕꯅꯦꯟꯇꯀꯤ ꯃꯦꯁꯦꯟꯖꯔꯅ ꯁꯤꯜꯚꯔ ꯑꯃꯁꯨꯡ ꯒꯣꯜꯗ ꯁꯦꯟꯕ ꯑꯣꯏꯅ ꯑꯈꯪꯕꯁꯤ ꯍꯧꯖꯤꯛ ꯆꯠꯂꯛꯄ ꯃꯈꯥꯏꯗ ꯂꯩꯔꯤ꯫ ꯃꯂꯥꯈꯤ ꯑꯍꯨꯝꯁꯪ ꯑꯃꯥꯗ, ꯃꯍꯥꯛꯁꯤꯅ ꯑꯃ ꯄꯥꯔꯖꯤꯡ ꯑꯃ ꯆꯥꯏꯅꯕ ꯑꯣꯏꯅ ꯄꯥꯡꯊꯣꯛꯄꯤ꯫

And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

Dan Beliau akan duduk sebagai pemurni dan pentahir perak; dan Beliau akan mentahirkan anak-anak Lewi, serta memurnikan mereka seperti emas dan perak, supaya mereka dapat mempersembahkan kepada Tuhan suatu persembahan dalam kebenaran. Maka persembahan Yehuda dan Yerusalem akan berkenan kepada Tuhan, seperti pada zaman dahulu, dan seperti pada tahun-tahun yang lampau. Maleakhi 3:3, 4.

Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.

Mereka yang berpegang pada gagasan bahwa Amerika Serikat adalah lambang yang menegakkan penglihatan itu tidak mampu atau tidak mau memahami bahwa pekabaran yang dimeteraikan terbuka pada Juli 2023 itulah yang menyucikan para calon untuk termasuk di antara seratus empat puluh empat ribu. Di rumah ibadat di Kapernaum, penyucian terakhir dari seratus empat puluh empat ribu ditipologikan.

“Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.

Yesus berkata dengan terus terang kepada mereka, “Ada di antara kamu yang tidak percaya;” lalu menambahkan, “Sebab itu telah Kukatakan kepadamu, bahwa tidak seorang pun dapat datang kepada-Ku, jikalau hal itu tidak dikaruniakan kepadanya oleh Bapa-Ku.” Ia menghendaki agar mereka memahami bahwa jika mereka tidak ditarik kepada-Nya, hal itu terjadi karena hati mereka tidak terbuka kepada Roh Kudus. “Tetapi manusia duniawi tidak menerima apa yang berasal dari Roh Allah, karena hal itu adalah kebodohan baginya; dan ia tidak dapat memahaminya, sebab hal itu hanya dapat dinilai secara rohani.” 1 Korintus 2:14. Oleh imanlah jiwa memandang kemuliaan Yesus. Kemuliaan ini tersembunyi, sampai, melalui Roh Kudus, iman dinyalakan di dalam jiwa.

“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.

“Ka ho khalemeloa phatlalatsa ka baka la ho se lumele ha bona, barutuoa bana ba ile ba tsoela pele ho ikarola le ho feta ho Jesu. Ba ile ba se khahlisoe haholo, ’me ka takatso ea ho utloisa Mopholosi bohloko le ho khotsofatsa lehloeo la Bafarisi, ba ile ba Mo furalla, ba Mo tlohela ka lenyatso. Ba ne ba se ba entse khetho ea bona,—ba nkile sebopeho ba lahlehetsoe ke moea, lekgapetla ba se na khubu. Qeto ea bona ha ea ka ea hlola e fetoloa hamorao; hobane ha ba ka ba hlola ba tsamaea le Jesu.”

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘Yang nyiru-Nya ada di tangan-Nya, dan Ia akan membersihkan tempat pengirikan-Nya sampai tuntas, lalu mengumpulkan gandum-Nya ke dalam lumbung.’ Matius 3:12. Inilah salah satu masa penyucian. Melalui firman kebenaran, sekam sedang dipisahkan dari gandum. Karena mereka terlalu sia-sia dan merasa benar sendiri untuk menerima teguran, terlalu mencintai dunia untuk menerima kehidupan yang rendah hati, banyak orang berpaling dari Yesus. Banyak orang masih melakukan hal yang sama. Jiwa-jiwa diuji pada masa ini sebagaimana murid-murid itu diuji di rumah ibadat di Kapernaum. Ketika kebenaran dibawa pulang ke dalam hati, mereka melihat bahwa kehidupan mereka tidak selaras dengan kehendak Allah. Mereka melihat perlunya suatu perubahan yang menyeluruh dalam diri mereka; tetapi mereka tidak bersedia memikul pekerjaan penyangkalan diri itu. Karena itu mereka marah ketika dosa-dosa mereka disingkapkan. Mereka pergi dengan tersinggung, sama seperti murid-murid meninggalkan Yesus sambil bersungut-sungut, ‘Perkataan ini keras; siapakah yang dapat mendengarkannya?’” The Desire of Ages, 392.

By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.

እቲ “ቃላት ሓቂ” እንተ ተባሂሉ፡ ኣብ መልእኽቲ ሚልክያስ ስእሊ ናይቲ መወዳእታ ምንጽሃይ ቤተ መቕደስ ናይቶም ሚእቲ ኣርብዓን ኣርባዕተን ሽሕ ዝተወከሉ ወርቂን ብሩርን ነበረ።

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap. Malachi 3:1, 2.

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. Tetapi siapakah yang dapat tahan pada hari kedatangan-Nya? dan siapakah yang akan tetap berdiri apabila Ia menampakkan diri? sebab Ia seperti api pemurni dan seperti sabun tukang penatu. Maleakhi 3:1, 2.

All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness,” they “must study the Scriptures for a purpose.”

Baporofeta bohle, ho akarelletsa le Malakia, ba supa matsatsi a ho qetela. Sehloohong sa pele sa lingoloa tsena re qotsitse The 1888 Materials, leqephe 403, moo re tsebisoang ka hore, “Ea khotsofallang ka tsebo ea hae ea joale e sa phethahalang ea Mangolo, a nahana hore sena se lekane bakeng sa poloko ea hae, o phomotse thetsong e bolaeang. Ho na le ba bangata ba sa hlomelloang ka botlalo ka likhang tsa Mangolo, hore ba tle ba khone ho lemoha phoso, le ho ahlola neano eohle le tumela-khoela eohle e hlahisitsoeng e le ’nete.” Ba supiloeng temaneng eona eo “hase baithuti ba haufi ba Bibele,” ba “sa kang ba ithuta ka morero” “litemana tsa Mangolo” moo ho leng teng “phapang ea maikutlo.” Bao ho buuoang le bona “ha ba bale Bibele [e le hore] ba iketsetse moko le monono bakeng sa meea ea bona. Ha ba utloe hore ke lentsoe la Molimo le buang le bona. Empa, haeba re ka utloisisa tsela ea poloko, haeba re ka bona mahlaseli a Letsatsi la ho loka,” “ba tshwanetse ho ithuta Mangolo ka morero.”

The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”

អត្ថបទដំបូងបានកំណត់ថា មួយក្នុងចំណោមផ្នែកនៃគំរូទំនាយខុសឆ្គងរបស់ពួកគេ គឺជាបទអត្ថាធិប្បាយពីសៀវភៅ *The Great Controversy* ដែលបានកត់ត្រាថា៖ «សាសនាកាតូលិករ៉ូមាំងនៅក្នុងពិភពចាស់ និងសាសនាប្រូតេស្តង់ដែលក្បត់ជំនឿនៅក្នុងពិភពថ្មី នឹងដើរតាមមាគ៌ាស្រដៀងគ្នាចំពោះអស់អ្នកដែលគោរពបទបញ្ញត្តិទាំងអស់របស់ព្រះ»។ *The Great Controversy*, 615។ ការបកស្រាយឯកជនរបស់ពួកគេអះអាងថា ប្រយោគនេះកំពុងកំណត់ «សាសនាកាតូលិករ៉ូមាំង» ជាប្រវត្តិសាស្ត្រកន្លងមក និង «សាសនាប្រូតេស្តង់ដែលក្បត់ជំនឿ» ជាពិភពសម័យទំនើប។ បន្ទាប់ពីភស្តុតាងខាងវេយ្យាករណ៍បង្ហាញថា ការអនុវត្តដែលពួកគេធ្វើលើប្រយោគនេះ ត្រូវបានបង្ខូចចេញពីន័យត្រឹមត្រូវរបស់វា ពួកគេមិនបានបង្ហាញការដកថយជាសាធារណៈណាមួយចំពោះការអនុវត្តមិនពិតនោះឡើយ។ តាមពិតទៅ ពួកគេបានប្រើអត្ថបទនោះឯង ដើម្បីផ្សព្វផ្សាយការប្រជុំ Zoom បន្ទាប់របស់ពួកគេ។ ទោះជាយ៉ាងណាក៏ដោយ យើងត្រូវបានជម្រាបថា «យើងគួរតែបង្កប់អារម្មណ៍លើមនុស្សទាំងអស់អំពីសេចក្តីចាំបាច់នៃការស្រាវជ្រាវយ៉ាងឧស្សាហ៍ព្យាយាមចំពោះសេចក្តីពិតដ៏ទេវភាព ដើម្បីឲ្យពួកគេអាចដឹងថា ពួកគេពិតជាដឹងថា អ្វីជាសេចក្តីពិត»។ មិនមានការខិតខំប្រឹងប្រែងណាមួយដើម្បីដកវិញនូវការអះអាងមិនពិតនោះឡើយ ដែលហាក់ដូចជាភស្តុតាងថា អ្នកដែលកំពុងលើកស្ទួយការអនុវត្តមិនពិតនេះ មិនបាន «ស្រាវជ្រាវយ៉ាងឧស្សាហ៍ព្យាយាម» ដើម្បី «ដឹងថា អ្វីជាសេចក្តីពិត» នោះទេ។

From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.

Tikrina nangibekashi twakulangila ukuumfwa ukuti uyu mulandu wali wa kupitapo pa kupusana fye pakati ka cine ne fibi pa muntu uyo “abapoka ba bantu bobe” balesosa, kabili nelyo nomba ndeshimikila pali iyo mpandwa. Ama artikolo pa buku lya kwa Daniele yalifikile pa mpanga ya nambala amakana yabili, apo ubukulu bwa mavesi ya mutanda na yatatu ukufika ku yatano ya Daniele ikumi na umo bwalilangishiwe bwino. Ayo mavesi yalondolola ilyashi ukufuma mu 1989 ukufika ku mulao wa pa Mulungu uwalepalama, uyo wabapo mu vesi ya makumi yane ya Daniele ikumi na umo.

We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:

Бид тэр түүхийг дөчдүгээр эшлэлийн нуугдмал түүх хэмээн тодорхойлсоор ирсэн. Түүнчлэн, Уайт эгч “битүүмжлэгдсэн ном нь Илчлэл биш, харин сүүлчийн өдрүүдэд хамаарах Даниелын эш үзүүллийн тэр хэсэг мөн” хэмээн хэлэхдээ, Даниел 11:40-ийн нуугдмал түүх нь “Даниелын эш үзүүллийн тэр хэсэг” мөн гэдгийг ч бид тогтоосон. Арван гуравдугаар эшлэлээс арван тавдугаар эшлэл хүртэлх хэсэг нь сүүлчийн өдрүүдэд лац нь нээгдэх эш үзүүллийн үнэнийг төлөөлдөг. Иймээс тэр гурван эшлэл нь мөн Илчлэлийн номонд, нигүүлслийн хугацаа хаагдахын яг өмнө лац нь нээгдэх “Есүс Христийн Илчлэл” болон “Долоон Аянга” хэмээн хоёулангаар нь дүрслэгддэг. Уайт эгч Даниелын номын “тэр хэсэг”-ийг дурдсан үед, уг мэдэгдэл байрласан эшлэлд ийн өгүүлжээ:

“Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’

“လောကဗျာဒိတ်ကျမ်း၌ပါရှိသော သင်္ကေတအသီးသီး၏ အနက်အဓိပ္ပာယ်တိုင်းကို မိမိတို့ မရှင်းလင်းနိုင်ကြသဖြင့်၊ ၎င်း၌ပါဝင်သော သမ္မာတရား၏ အဓိပ္ပာယ်ကို သိရှိရန် ကြိုးပမ်း၍ ဤကျမ်းကို စူးစမ်းလေ့လာခြင်းသည် မိမိတို့အတွက် အကျိုးမရှိဟု မည်သူမျှ မထင်ကြစေနှင့်။ ဤလျှို့ဝှက်နက်နဲချက်များကို ယောဟန်အား ဖော်ပြတော်မူသော အရှင်သည် သမ္မာတရားကို အားထုတ်၍ ရှာဖွေသူအား ကောင်းကင်ဆိုင်ရာ အရာများ၏ ကြိုတင်မြည်းစမ်းခြင်းကို ပေးတော်မူလိမ့်မည်။ သမ္မာတရားကို လက်ခံရန် မိမိတို့၏ စိတ်နှလုံးများ ဖွင့်ထားသောသူတို့သည် ယင်း၏ သွန်သင်ချက်များကို နားလည်နိုင်ရန် ခွင့်ပြုခြင်းခံရကြမည်ဖြစ်ပြီး၊ ‘ဤပရောဖက်ပြုချက်၏ စကားများကို နားထောင်၍၊ ယင်း၌ ရေးသားထားသော အရာများကို စောင့်ထိန်းသောသူတို့’ အတွက် ကတိပြုထားသော ကောင်းချီးမင်္ဂလာကိုလည်း ရရှိကြမည်။”

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.

“Dalam Wahyu, semua kitab dalam Alkitab bertemu dan berakhir. Di sinilah pelengkap kitab Daniel. Yang satu adalah nubuatan; yang lain adalah penyataan. Kitab yang dimeteraikan itu bukanlah Wahyu, melainkan bagian dari nubuatan Daniel yang berhubungan dengan hari-hari terakhir. Malaikat itu memerintahkan, ‘Tetapi engkau, hai Daniel, sembunyikanlah segala firman itu, dan meteraikanlah kitab itu sampai pada akhir zaman.’ Daniel 12:4.” Kisah Para Rasul, 584, 585.

The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.

Perkataan “pelengkap” bermaksud membawa kepada kesempurnaan. Bahagian kitab Daniel yang berkaitan dengan hari-hari terakhir, yang dimeteraibukakan pada waktu kesudahan, disempurnakan apabila digabungkan, “baris demi baris” dengan “Penyataan Yesus Kristus,” dan “Tujuh Guruh.” Ketiga-tiga gambaran itu ialah pekhabaran yang dimeteraibukakan, dan oleh itu melambangkan “perkataan-perkataan kebenaran” yang digunakan untuk “menyucikan” seratus empat puluh empat ribu dalam penyucian Bait Suci yang terakhir menurut Maleakhi, sebagaimana dilambangkan dalam ayat tiga belas hingga lima belas Daniel sebelas. Ayat yang di tengah ialah ayat yang menggambarkan pertikaian semasa, dan dengan demikian melambangkan pertikaian yang sama yang telah dihadapi oleh golongan Millerit dalam sejarah nubuatan mereka.

To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.

ការអះអាងថា «ចោរនៃប្រជាជនរបស់អ្នក» នៅក្នុងខទីដប់បួន គឺសហរដ្ឋអាមេរិក នោះ ជាការស្របគ្នាយ៉ាងពេញលេញនឹងពួកប្រូតេស្តង់ក្នុងប្រវត្តិសាស្ត្រមីល្លឺរាយត៍ ដែលបានអះអាងថា ចោរទាំងនោះតំណាងឲ្យ Antiochus Epiphanes។ ការជម្លោះនេះនឹងបន្សុទ្ធកាកសំណល់ចេញពីមាស និងប្រាក់ ប៉ុន្តែបញ្ហាដែលសំខាន់ជាងនោះគឺថា ការជម្លោះនេះត្រូវបានអនុញ្ញាតឲ្យនាំអ្នកដែលត្រូវបានតំណាងដោយពួកលេវីក្នុងម៉ាឡាគី ជំពូកទីបី ឲ្យសិក្សាព្រះបន្ទូលព្យាករណ៍របស់ព្រះឲ្យកាន់តែជ្រាលជ្រៅជាងពេលណាៗទាំងអស់។ «បុរសកាន់ជក់បោសធូលី» ក្នុងសុបិនរបស់ William Miller ឥឡូវនេះកំពុងបោសកាក់ និងគ្រឿងអលង្ការក្លែងក្លាយចេញពីបន្ទប់ ជាមុននៃកិច្ចការរបស់ទ្រង់ក្នុងការប្រមូលផ្តុំគ្រឿងអលង្ការពិតឡើងវិញឲ្យស្ថិតក្នុងរបៀបដ៏ល្អឥតខ្ចោះមួយ ដែលភ្លឺចែងចាំងខ្លាំងជាងព្រះអាទិត្យដប់ដង។

The controversy was allowed to take place to accomplish that very work, for we have been informed that, “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.”

ផ្ទុះការជម្លោះនោះត្រូវបានអនុញ្ញាតឲ្យកើតមានឡើង ដើម្បីសម្រេចកិច្ចការនោះឯង ពីព្រោះយើងត្រូវបានជូនដំណឹងថា «ព្រះជាម្ចាស់នឹងក្រើនរំឭកប្រជាជនរបស់ទ្រង់; បើមធ្យោបាយផ្សេងទៀតបរាជ័យ សេចក្ដីខុសឆ្គងក្នុងលទ្ធិជំនឿនឹងចូលមកក្នុងចំណោមពួកគេ ដែលនឹងរែងពួកគេ ដោយញែកអង្កាមចេញពីស្រូវ។ ព្រះអម្ចាស់អំពាវនាវដល់អស់អ្នកដែលជឿព្រះបន្ទូលរបស់ទ្រង់ ឲ្យភ្ញាក់ឡើងពីការដេកលក់។ ពន្លឺដ៏មានតម្លៃបានមកដល់ហើយ ដែលសមស្របសម្រាប់គ្រានេះ។ នេះគឺជាសេចក្ដីពិតព្រះគម្ពីរ ដែលបង្ហាញអំពីគ្រោះថ្នាក់ទាំងឡាយដែលកំពុងស្ថិតនៅចំពោះមុខយើងផ្ទាល់។ ពន្លឺនេះគួរនាំយើងឲ្យសិក្សាព្រះគម្ពីរយ៉ាងឧស្សាហ៍ព្យាយាម និងពិនិត្យយ៉ាងតឹងរ៉ឹងបំផុតលើជំហរ​ទាំងឡាយដែលយើងកាន់ខ្ជាប់។ ព្រះជាម្ចាស់មានព្រះទ័យឲ្យគ្រប់ទិដ្ឋភាព និងជំហរទាំងអស់នៃសេចក្ដីពិត ត្រូវបានស្វែងរកពិនិត្យយ៉ាងហ្មត់ចត់ និងដោយការតស៊ូព្យាយាម ព្រមទាំងដោយការអធិស្ឋាន និងការតមអាហារ។ អ្នកជឿមិនត្រូវសម្រាកនៅក្នុងការសន្និដ្ឋាន និងគំនិតមិនច្បាស់លាស់អំពីអ្វីដែលបង្កើតជាសេចក្ដីពិតឡើយ»។

The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”

“Bidang-bidang sesat” yang diizinkan-Nya dan dipergunakan-Nya untuk membangunkan orang-orang kudus-Nya yang sedang tidur ialah “perbalahan-perbalahan lama.”

“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Messages, book 2, 109.

“Dalam sejarah dan nubuatan, Firman Allah menggambarkan pertentangan yang telah berlangsung lama antara kebenaran dan kesesatan. Pertentangan itu masih terus berlangsung. Hal-hal yang telah terjadi akan terulang kembali. Pertikaian-pertikaian lama akan dihidupkan kembali, dan teori-teori baru akan terus-menerus bermunculan. Tetapi umat Allah, yang dalam keyakinan mereka dan dalam penggenapan nubuatan telah mengambil bagian dalam pemberitaan pekabaran malaikat pertama, kedua, dan ketiga, mengetahui di mana mereka berdiri. Mereka memiliki suatu pengalaman yang lebih berharga daripada emas murni. Mereka harus berdiri teguh seperti batu karang, sambil berpegang teguh pada permulaan keyakinan mereka sampai kepada akhirnya.” Selected Messages, buku 2, 109.

The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.

Pertikaian mengenai “perompak-perompak dari bangsamu” ialah suatu pertikaian lama dari sejarah Millerite, yang merupakan “permulaan keyakinan mereka” yang diperintahkan kepada mereka supaya dipegang “teguh sampai kepada kesudahannya.” “Permulaan” kepada “keyakinan” seratus empat puluh empat ribu itu ialah kebenaran-kebenaran asas yang dilambangkan pada carta-carta perintis 1843 dan 1850.

“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.

“Mmaba no retwe adwene a ɛwɔ yɛn anuanom mmarima ne mmea so afi adwuma a ɛne sɛ wɔbɛsiesie ɔman bi ma wɔagyina wɔ nna a edi akyiri yi mu no ho. Ne nnaadaa nsɛm no ayɛ sɛ ɛbɛdan adwene afi ɔhaw ahorow ne dwumadi ahorow a ɛfa dɔn yi ho no ho. Wobu hann a Kristo fi soro bae sɛ ɔde maa Yohane maa ne nkurɔfo no sɛ hwee. Wɔkyerɛkyerɛ sɛ nsɛm a ɛbɛn yɛn pɛɛ no nni hia a ɛsɛ sɛ wɔde adwene soronko ma so. Wɔma nokware a efi soro no yɛ kwa, na wowia Onyankopɔn nkurɔfo wɔn suahu a atwam no, na wɔde nyansahu atoro si ananmu.

“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’

“‘Hilii A Leṛe, Tu wut im taan ko, im kile, im kajitōk jen iaikweļok ko etto, ioonan iaikweļok eo emṃan, im etal ie.’”

“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

“လူတစ်ဦးတစ်ယောက်မျှ ကျွန်ုပ်တို့၏ ယုံကြည်ခြင်းအခြေခံများကို ဆုတ်ဖြုတ်ဖျက်ဆီးရန် မရှာကြစေနှင့်။ ထိုအခြေခံများသည် ကျွန်ုပ်တို့၏ အမှုတော်အစပိုင်း၌၊ နှုတ်ကပတ်တော်ကို ဆုတောင်းလျက် လေ့လာခြင်းအားဖြင့်လည်းကောင်း၊ ဗျာဒိတ်ပေးခြင်းအားဖြင့်လည်းကောင်း ချမှတ်ထားခဲ့သော အခြေခံများဖြစ်ကြသည်။ ဤအခြေခံများပေါ်တွင် ကျွန်ုပ်တို့သည် လွန်ခဲ့သော နှစ်ငါးဆယ်တိုင်အောင် တည်ဆောက်လျက်ရှိခဲ့ကြသည်။ လူတို့သည် မိမိတို့က လမ်းသစ်တစ်ခုကို တွေ့ရှိပြီဟု ထင်မှတ်နိုင်ကြပြီး၊ ချမှတ်ထားပြီးသော အခြေခံထက် ပိုမိုခိုင်ခံ့သော အခြေခံတစ်ခုကို မိမိတို့ ချနိုင်သည်ဟုလည်း ယူဆနိုင်ကြသည်။ သို့ရာတွင် ဤသည်မှာ ကြီးမားသော လှည့်ဖြားမှုတစ်ရပ်ဖြစ်သည်။ ချမှတ်ထားပြီးသော အခြေခံမှတစ်ပါး အခြားအခြေခံကို အဘယ်သူမျှ မချနိုင်ကြ။”

“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.

“Нэгэн цагт олон хүн шинэ итгэлийг байгуулах, шинэ зарчмуудыг тогтоохыг оролдож байсан. Гэвч тэдний байгуулсан зүйл хэр удаан тогтсон бэ?—Тэр нь удалгүй нуран унасан; учир нь Хадан дээр үндэслэгдээгүй байв.

“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?

“U ntwaisano wa ntlha ga o a ka wa tshwanetse go lebana le dipolelo tsa batho? A ga baa ka ba tshwanela go reetsa dithuto tsa maaka, mme morago ga go dira tsotlhe, ba eme ba nitame, ba re, ‘Ga go na ope yo o ka bayang motheo o mongwe fa e se o o setseng o beilwe’?”

“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.

“Jadi, kita hendaklah berpegang teguh pada permulaan keyakinan kita sampai kepada akhirnya. Perkataan-perkataan yang penuh kuasa telah diutus oleh Allah dan oleh Kristus kepada umat ini, membawa mereka keluar dari dunia, langkah demi langkah, ke dalam terang yang jelas dari kebenaran masa kini. Dengan bibir yang telah dijamah oleh api yang kudus, hamba-hamba Allah telah memberitakan pekabaran itu. Ucapan ilahi telah memeteraikan keaslian kebenaran yang telah diberitakan itu.” Review and Herald, 3 Maret 1904.

Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.

“လမ်းဟောင်းများ” ဟု ယေရမိ ပြောသောအရာသည် “ကျွန်ုပ်တို့၏ အမှုတော်အစတွင် ချထားခဲ့သော အခြေခံအုတ်မြစ်များ” ဖြစ်သည်။ ထိုသမ္မာတရားများသည် “ကျောက်တောင်ပေါ်မှာ” တည်ဆောက်ထားခဲ့ကြပြီး၊ မီလာရိုက် သမိုင်းတွင် ထိုအခြေခံသမ္မာတရားများသည် 1842၊ 1843 နှင့် 1844 ခုနှစ်များတွင် ကြေညာခဲ့သော “ယခုကာလနှင့် ကိုက်ညီသော သမ္မာတရား” ၏ သတင်းစကား ဖြစ်ခဲ့သည်။

“May God help you to receive the words that I have spoken. 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.

“Banga Mulungu amukamuchisye kuti mupechele amesi gaayitije. Awo aemele ngati alindimisi ŵa Mulungu pa mipanda ya Zioni mbe ŵandu ŵaakombola kuiona ngozi mkulondola kwa ŵandu,—ŵandu ŵaakombola kusiyanisya pakati pa ukulosi ni upusi, chilungamiko ni yangali chilungamiko.

“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. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.

“Amaran itu telah datang: Janganlah dibenarkan sesuatu pun masuk yang akan mengganggu asas iman yang di atasnya kita telah membina sejak pekhabaran itu datang pada tahun 1842, 1843, dan 1844. Aku berada dalam pekhabaran ini, dan sejak itu aku telah berdiri di hadapan dunia, setia kepada terang yang telah dikaruniakan Allah kepada kita. Kita tidak bercadang untuk mengangkat kaki kita dari landasan tempat kaki itu telah diletakkan, ketika hari demi hari kita mencari Tuhan dengan doa yang sungguh-sungguh, sambil mencari terang. Adakah kamu menyangka bahawa aku dapat melepaskan terang yang telah Allah berikan kepadaku? Terang itu hendaklah seperti Gunung Batu Zaman. Terang itu telah membimbingku sejak saat ia diberikan. Saudara-saudara lelaki dan saudara-saudara perempuan, Allah hidup dan memerintah serta bekerja pada hari ini. Tangan-Nya ada pada roda itu, dan dalam pemeliharaan-Nya Dia sedang memutarkan roda itu menurut kehendak-Nya sendiri. Janganlah manusia mengikat diri mereka kepada dokumen-dokumen, dengan mengatakan apa yang akan mereka lakukan, dan apa yang tidak akan mereka lakukan. Biarlah mereka mengikat diri mereka kepada Tuhan Allah semesta langit. Maka terang dari syurga akan bersinar ke dalam bait jiwa, dan kita akan melihat keselamatan Allah.” Review and Herald, 14 April 1903.

The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.

Hape ta ge aha hna puak “1842, 1843, le 1844 ah” cu, 1843 pioneer chart chungah a langmi thucah kha a si. 1842 kum May thla ah, 1843 charts zathumza an chuah. Ellen White le pioneer pawl dihlak in, chart cu Habakkuk bung 2 chungin vision hi cat le tein ziangin an ngan ding, cule sang hmanh hna cungah fiang tein an langter ding tiih thupek kha a fulfill timi cu theihternak an pe. Cu hlanlai thuanthu ahcun Millerite thuhretu pathumza an um, cule SDA thuanthu zirhtu pawl cun an dihlak in 1843 chart kha an hmang ti thu an theihter.

What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?

Ke eng se se ka dirang gore motho a tseye boemo jwa gore tlhaloso ya ba-pulamadibogo ya Roma e le “batlatlapo ba batho ba gago,” jaaka go emetswe mo tšhateng, e phoso? Ke eng se se ka dirang gore mongwe a amogele polelo eo? Mme le fa go ntse jalo, ke eng se se dirang ka rona ba re ipolelang gore re amogela tlhaloganyo ya ba-pulamadibogo ya gore Roma e tshwantshediwa ka polelo e e reng, “batlatlapo ba batho ba gago,” mme le fa go ntse jalo mo nneteng re sa kgone go emela tlhaloganyo eo ka borona?

In the first article we cited the following passage:

Во првата статија го наведовме следниот пасус:

“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us.” Testimonies, volume 5, 708.

“Walaupun betapa besar pun kemajuan intelektual manusia, janganlah ia sesaat pun menyangka bahwa tidak ada keperluan untuk penyelidikan Kitab Suci yang mendalam dan berterusan demi terang yang lebih besar. Sebagai suatu umat, kita dipanggil secara peribadi untuk menjadi pelajar nubuat. Kita mesti berjaga-jaga dengan kesungguhan supaya kita dapat membezakan setiap sinar terang yang akan dipersembahkan Allah kepada kita.” Testimonies, jilid 5, 708.

I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represents the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.

Ndzi vula leswaku “ku vonakala loku Xikwembu” xi nga eku hi humeseleni “hina” sweswi hi leswaku a hi si pfuka hi helela eka vutihlamuleri bya hina byo twisisa hi xiviri tindzimana ta khume na ntlhanu to sungula ta Daniyele khume na rin’we, naswona a hi si twisisa leswaku tindzimana ta khume na nharhu ku ya eka ta khume na ntlhanu ta ndzima yoleyo yin’we ti yimela ntiyiso lowu endlaka ku basisiwa ko hetelela ni ku funghiwa ka lava va dzana na mune wa makume mune wa magidi. Loko a ku nga ri na tidyondzo ta mavunwa leti nghenisiweke eka wona lowu historia, sweswo a swi ta va vumbhoni bya leswaku hi pfukile swinene. Kambe mphikizano lowu wu kombisa leswi hambaneke.

“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..

“Chonadi chakuti pakati pa anthu a Mulungu palibe mkangano kapena chisokonezo sichiyenera kuonedwa ngati umboni wotsimikizirika wakuti akugwiritsitsa chiphunzitso cholondola. Pali chifukwa choopera kuti mwina sakusiyanitsa momveka bwino pakati pa choonadi ndi cholakwa. Pamene palibe mafunso atsopano amene amayambitsidwa ndi kufufuza kwa Malemba, pamene palibe kusiyana kwa maganizo komwe kungapangitse anthu kufufuza Baibulo paokha kuti atsimikize kuti ali ndi choonadi, padzakhala ambiri tsopano, monga m’nthawi zakale, amene adzagwiritsitsa mwambo ndi kupembedza chimene sakudziwa kuti ndi chiyani....”

“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

“Jehovah akan membangkitkan umat-Nya; jika sarana-sarana lain gagal, ajaran-ajaran sesat akan masuk ke tengah-tengah mereka, yang akan menampi mereka, memisahkan sekam dari gandum. Tuhan memanggil semua orang yang percaya kepada firman-Nya supaya bangun dari tidur. Terang yang berharga telah datang, yang sesuai untuk masa ini. Itulah kebenaran Alkitab, yang menunjukkan bahaya-bahaya yang sudah tepat di hadapan kita. Terang ini seharusnya menuntun kita kepada penyelidikan Kitab Suci yang tekun dan pemeriksaan yang sangat cermat terhadap pendirian-pendirian yang kita pegang. Allah menghendaki agar segala aspek dan pendirian kebenaran diselidiki dengan saksama dan tekun, disertai doa dan puasa. Orang-orang percaya tidak boleh berdiam dalam dugaan-dugaan dan gagasan-gagasan yang samar tentang apa yang merupakan kebenaran. Iman mereka harus berlandaskan dengan teguh pada firman Allah, sehingga apabila masa pencobaan itu datang dan mereka dihadapkan kepada sidang-sidang untuk memberi jawab tentang iman mereka, mereka dapat memberikan alasan tentang pengharapan yang ada pada mereka, dengan lemah lembut dan takut.

“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound.” Testimonies, volume 5, 708.

“Goncanglah, goncanglah, goncanglah. Pokok-pokok yang kita kemukakan kepada dunia haruslah bagi kita suatu kenyataan yang hidup. Adalah penting bahawa, dalam mempertahankan doktrin-doktrin yang kita anggap sebagai perkara-perkara dasar iman, kita jangan sekali-kali membiarkan diri kita menggunakan hujah-hujah yang tidak sepenuhnya kukuh.” Testimonies, jilid 5, 708.

As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”

Fa mi laek gohed long dispela skelim bilong ol stilman bilong ol pipel bilong God, mipela bai soim olsem tok pait long ves foatin bilong Daniel 11 namel long ol Protestant na ol Millerite em i wankain tru olsem tok pait namel long nupela na praivet mining we i tok olsem United States, na i no Rome, i stapim dispela driman. Ples tok olsem The Great Controversy i yusim dispela tok, “old world,” bilong makim histori i bin pinis em i wanpela “tingting nating na tingting i no klia gut” na em i wanpela piksa bilong wanpela “tok pait i no stret olgeta.”

Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.

Laloo baho ba šomišitšego temana ye go thekga kakanyo ya bona ya gore ba Millerite ba be ba fošagetše ge ba lemoga Roma e le bahlakodi ba setšhaba sa gago, ba swanetše go phethagatša boikarabelo bja bona bja Bokriste gomme ba goge morago polelo ya bona phatlalatša, gobane ga e eme ka mokgwa wa popopolelo goba ka histori. Ge e le lena bao le dutšego ka thoko ga ngangišano ye, le na le boikarabelo bja go aroganya lentšu la therešo ka tshwanelo, gobane le biditšwe gore le be motho ka noši yo e lego morutwana wa boporofeta, e sego molatedi wa kgopolo ya motho.

Men wrest the Scriptures to their own destruction.

Batho ba sokamisa Mangwalo gore e nne tshenyego ya bona ka bobona.

And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.

Жэм бидний Эзэний урт тэвчээрийг аврал гэж тооцогтун; мөн бидний хайрт ах Паул өөрт нь өгөгдсөн мэргэн ухааны дагуу та нарт бичсэнчлэн, бүх захидлууддаа ч эдгээр зүйлийн тухай өгүүлсэн байдаг. Тэдгээрт ойлгоход бэрх зарим зүйлс бий; тэдгээрийг мэдлэггүй, тогтворгүй хүмүүс бусад Судруудыг ч адил мушгин гуйвуулдгийн адил өөрсдийн сүйрэлд хүргэхээр гуйвуулдаг. Иймээс, хайрт хүмүүс ээ, та нар эдгээрийг урьдаас мэдэж байгаа тул, ёс бус хүмүүсийн төөрөгдөлд автан өөрсдийн бат байдлаас уначих вий гэж болгоомжил. Харин манай Эзэн бөгөөд Аврагч Есүс Христийн нигүүлсэл болон мэдлэг дотор өсөгтүн. Одоо болон үүрд мөнхөд Түүнд алдар байх болтугай. Амен. 2 Петр 3:15–18.

Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.

Peter akasae se “wɔn a wɔnnsua ade na wɔnnyina pintinn” na “wɔkyinkyim” Kyerɛwsɛm no “de kɔ wɔn ankasa ɔsɛe mu.” Nea ɛne saa nokwasɛm no hyia ne sɛ, Onua Bea White atua yɛn kɔkɔ mpɛn pii sɛ yɛnsua ade mma yɛn ankasa. Sɛ yenni yɛn asɛyɛde ho dwuma sɛ nkɔmhyɛ asuafo a, ɛno de, yɛn ankasa na yɛresi yɛn ɔsɛe ho gyinae.

It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.

Ke para ke baagi ba setšhaba sa gago ba ba tlhomamisang pono, mme Solomone o supa gore fa go se na pono batho ba a nyelela.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

Fa a seai se faaaliga, e fano ai le nuu; a o lē e tausia le tulafono, amuia o ia. Faataoto 29:18.

One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?

Salah satu definisi bagi “binasa” ialah dijadikan telanjang. Di mana terdapat suatu pengertian yang salah tentang penglihatan itu, hal itu didasarkan pada kenyataan bahawa lambang yang menetapkan penglihatan tersebut tidak difahami, atau difahami secara salah. Menjadi antara mereka yang binasa dalam amaran Salomo bererti memastikan ketelanjangan yang dilambangkan oleh umat Laodikia yang dimuntahkan keluar dari mulut Tuhan pada undang-undang hari Ahad yang akan segera datang. Mengapakah kita harus menerima suatu gagasan yang menyalahgambarkan makna yang jelas daripada komen Sister White tentang dunia lama dan dunia baru, dan yang menolak pengenalpastian Millerite bahawa Romlah yang menetapkan penglihatan itu, yang telah dilambangkan secara langsung pada carta 1843, yang mewakili kebenaran-kebenaran asas Adventisme, dan yang ialah Kristus, Gunung Batu Segala Zaman, yang dilambangkan oleh segala ilustrasi suci tentang asas-asas?

“But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.

“Labo iñot mitoŋa ñaej eo emōj komman ion juon wōt peen jen Etan Anij, enaj tudak. Eo emōj āinwōt ro Jiu ilo raan ko an Kraist, ej kalikar ion peen in lemnak im melele ko an armij, an wāween im jerbal ko an armij make, ak ion jabdewōt jerbal eo ej maroñ kōmman make, ijelok jiban in kākouj an Kraist, ej kajitōk kōmman mweo an karakṭar ion pikinik eo ej walok im bed bed. Jorrāān ko rekij im bwijñak in jorrāān enaj juonlok peen pikinik eo, im likūt mweo eo an āinwōt juon jorrāān ilo iturin tōn an iien.”

“‘“Therefore thus saith the Lord God, … Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.’ Isaiah 28:16, 17.

“‘“Sebab itu demikianlah firman Tuhan Allah, … penghakiman juga akan Kubentangkan menurut tali ukur, dan kebenaran menurut unting-unting; dan hujan batu akan menyapu bersih tempat perlindungan dusta, dan air akan melimpahi tempat persembunyian.” Yesaya 28:16, 17.

“But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.

“Pa neong rehau uzangban sinnerno ninggi ching∙gipa ine rikenga. ‘Anga tangenga ine Gitel Isol agana, namgijagiparangni siaon Anga kusi ong∙ja; indiba namgijagipa an∙tangni ramaoni pil∙e tangchina. Napang pil∙bo, pil∙bo, na∙simangni namgijani ramarangoni; maina na∙simang maini gimin siachina skenga?’ Ezekiel 33:11. Da∙alo gisik pil∙jaenggiparangna aganenggipa ku∙rangara, An∙tang ka∙sachakgipa songjinma-ko nike ka∙tong duk ong∙e grengahaon indine agangipani ku∙rangsa ong∙a: ‘O Jerusalem, Jerusalem, katchinikgiparangko so∙otgipa aro nang∙na watatgiparangko ro∙ongchi gotgipa! Maikai changsarang Anga nang∙ni dedrangko tom∙tom dakgrikna ska∙aha, do∙bikgipa baksa an∙tangni chuchurangko ne∙ani samchi chang∙chapo tom∙tom dakgrikgipa gita, indiba na∙a sikjaha! Nibo, na∙simangni nok nang∙simangna gimagipa ong∙e gita galatako man∙aha.’ Luke 13:34, 35, R.V. Jerusalem-o, Jisuni An∙tangni ka∙sachakani-ko jegale aro desprek dakgipa a∙gilsakni chin ong∙gipa mikkangko nikaha. O tenggikgipa ka∙tong, Uni mikchi nang∙na grapaha! Jisuni mikchi a∙brio ga∙aonba, Jerusalem da∙oba gisik pil∙na aro an∙tangni matnanganioni jokna man∙genchim. Saldikna salna salgisikni on∙gimin ka∙sachakani da∙oba uni ra∙chakani-na sengsoengachim. Uni gimin, O ka∙tong, Kristo da∙oba nang∙na ka∙saanio aganengenga: ‘Nibo, Anga do∙gapo chadengchipa aro nok∙enga; saksa Angni ku∙rangko kna∙e do∙gako oprakode, Anga unona napgen, aro unga baksa cha∙gen, aro ua Angbaksa cha∙gen.’ ‘Da∙onara ra∙chakgipa somoi; nibo, da∙onara jokataniko man∙na sal ong∙a.’ Revelation 3:20; 2 Corinthians 6:2.”

“You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.

“உங்களைச் சார்ந்த நம்பிக்கையின் மேல் ஓய்ந்து நிற்பவர்களே, நீங்கள் மணலின் மேல் கட்டிக்கொண்டிருக்கிறீர்கள். ஆனால் நெருங்கிவரும் அழிவிலிருந்து தப்பிப்போக இப்போதும் தாமதமாகிவிடவில்லை. புயல் வெடிக்கும் முன்பாக, உறுதியான அஸ்திவாரத்தினிடத்திற்குத் தப்பிச் செல்லுங்கள். ‘கர்த்தராகிய ஆண்டவர் இப்படிச் சொல்லுகிறார்: இதோ, நான் சீயோனில் அஸ்திவாரத்திற்காக ஒரு கல்லை, சோதிக்கப்பட்ட கல்லை, விலையுயர்ந்த மூலைக்கல்லை, உறுதியான அஸ்திவாரத்தைக் இடுகிறேன்; விசுவாசிக்கிறவன் அவசரப்படமாட்டான்.’ ‘பூமியின் எல்லைகளே அனைத்தும், என்னை நோக்கிப் பாருங்கள்; இரட்சிக்கப்படுங்கள்; ஏனெனில் நான் தேவன், வேறு யாரும் இல்லை.’ ‘பயப்படாதே; நான் உன்னுடன் இருக்கிறேன்; கலங்காதே; நான் உன் தேவன்; நான் உன்னைப் பலப்படுத்துவேன்; ஆம், நான் உனக்குச் சகாயம் செய்வேன்; ஆம், என் நீதியின் வலதுகையினால் உன்னைத் தாங்குவேன்.’ ‘நீங்கள் என்றென்றைக்கும் வெட்கப்படவும் கலங்கவும் மாட்டீர்கள்.’ ஏசாயா 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.

We will continue this study in the next article.

Andla maphunziro aya tiapitiriza mu nkhani yotsatira.