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# Rome Establishes the Vision - Number Nine

រ៉ូមបង្កើតនិមិត្ត — លេខប្រាំបួន

Rejecting the Foundations: The Controversy of ‘The Daily’ and the Consequences of Denying Truth in Adventist Prophecy

ا gana Bililin na Won Bililin: Namriŋ ni ‘The Daily’ ko ni Namnɛm ni Jɔrli Sabili mi Adventist Prophecy

Author

Jeff Pippenger

Published

August 21, 2024

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We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.

Kita sedang membahas garis nubuatan mengenai pertentangan-pertentangan dalam sejarah Advent yang telah terjadi berkenaan dengan berbagai lambang Roma. Kita sedang membahas “yang tetap” dalam kitab Daniel. Pertentangan itu merupakan penolakan terhadap dasar-dasar Adventisme, penolakan terhadap kewibawaan Roh Nubuat, dan penolakan terhadap utusan yang telah dipilih oleh Allah. Menolak pekerjaan Miller juga merupakan penolakan terhadap petunjuk yang telah diberikan kepada Miller oleh malaikat-malaikat surga, yang menuntun Miller kepada pengertiannya akan pekabaran yang dihasilkan oleh pertambahan pengetahuan ketika kitab Daniel dimeteraikan terbuka pada tahun 1798.

Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in 2 Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s Word.

Mereka yang menolak kebenaran yang mengenal pasti kuasa (Roma pagan) yang menahan kuasa kepausan daripada dinyatakan dalam 2 Tesalonika, memperlihatkan bahawa mereka tidak mengasihi kebenaran, dan kerana menolak kasih akan kebenaran, mereka menerima suatu dusta. Dusta itu pula mendatangkan kesesatan yang kuat ke atas mereka. Dusta itu ialah puncanya, dan kesesatan yang kuat yang mereka terima ialah kesannya. Ketiadaan kasih akan kebenaran ialah dorongan mereka. Dusta itu melambangkan pilihan untuk menerima doktrin alkitabiah secara pluralistik, berlawanan dengan mereka yang percaya kepada kebenaran mutlak. Inilah sebabnya gambaran Yesaya tentang kesesatan yang kuat menurut Paulus dinyatakan sebagai kesesatan-kesesatan, bukan sekadar satu kesesatan. Golongan yang satu lagi ialah mereka yang benar-benar mengasihi kebenaran, menerima premis kebenaran mutlak, dan dikenal pasti oleh Yesaya sebagai mereka yang gementar terhadap Firman Tuhan.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.

> Бөхөн Эзэн ийнхүү айлдаж байна: Тэнгэр бол Миний сэнтий, газар бол Миний хөлийн гишгүүр мөн. Та нар Надад ямар өргөө барих вэ? Миний амрах газар хаана байна вэ? Учир нь энэ бүхнийг Миний мутар бүтээсэн бөгөөд энэ бүхэн бий болсон нь Минийх, гэж Эзэн айлдаж байна. Харин Би энэ хүнд анхаарна: ядуу бөгөөд гэмшсэн сүнстэй, Миний үгэнд чичирдэг түүнд. Үхэр нядлагч нь хүн алсан мэт, хурга тахилчлагч нь нохойн хүзүү тасалсан мэт, өргөл өргөгч нь гахайн цус өргөсөн мэт, хүж шатаагч нь шүтээн ерөөсөн мэт юм. Тийм ээ, тэд өөрсдийн замыг сонгосон бөгөөд тэдний сэтгэл жигшүүрт зүйлсдээ баясдаг. Би ч мөн тэдний төөрөгдлийг сонгож, тэдний айдсыг тэдний дээр авчирна. Яагаад гэвэл Би дуудах үед хэн ч хариулсангүй; Би ярих үед тэд сонссонгүй. Харин тэд Миний нүдний өмнө мууг үйлдэж, Миний таалдаггүйг сонгосон. Эзэний үгэнд чичирдэг та нар, Эзэний үгийг сонсогтун. Миний нэрийн төлөө та нарыг үзэн ядсан, та нарыг хөөн зайлуулсан ах дүүс чинь, “Эзэн алдаршиг” гэж хэлсэн. Гэвч Тэр та нарын баярын төлөө үзэгдэж, харин тэд ичгүүр хүлээх болно. Исаиа 66:1–5.

Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.

Bāŉ ba tshogotšwago ke Lentšu la Modimo ke bālahlegedi ba Isiraele, bao mehleng ya bofelo e lego bona bao ba emelwago bjalo ka sefoka.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

> “Beliau akan mendirikan panji bagi bangsa-bangsa, dan akan menghimpunkan orang-orang buangan Israel, serta mengumpulkan orang-orang Yehuda yang tercerai-berai dari keempat penjuru bumi.” Yesaya 11:12.

God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”

Modimo o supa gore ke Ene yo o dirileng ntlo e setlhopha se se neelang ditlhabelo tse di senyegileng se reng se e dirile. Ke yone ntlo eo ba e ikanyang fa ba bolela ba re, “Tempele ya Morena ke tseno.”

> Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.

> Thiama mbuti wa ndako wa Nkolo, mpe samuna kuna liloba oyo, mpe loba ete: Bóyoka liloba ya Nkolo, bino nyonso ya Yuda, bino bozali kokota na bikuke oyo mpo na kosambela Nkolo. Tala oyo Nkolo ya mampinga, Nzambe ya Yisraele, alobi: Bobongisa banzela na bino mpe misala na bino, mpe nakofandisa bino na esika oyo. Bótiela maloba ya lokuta motema te, maloba oyo elobaka ete: Tempelo ya Nkolo, Tempelo ya Nkolo, Tempelo ya Nkolo, yango oyo. Yirimia 7:2–4.

Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.

那些「倚靠」虛謊話語的人，就是相信謊言的人。主所建造的殿，乃是建立在祂自己所立的根基之上。那一等在神呼召時不肯應聲的人，揀選了自己的道路，且以可憎之事為樂。他們所揀選的是複數的「道路」和「可憎之事」；然而耶利米卻指出，其中只有一條可行的道路。

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.

> Berfirmanlah TUHAN: “Berdirilah di persimpangan jalan dan lihatlah, serta tanyakanlah tentang jalan-jalan yang dahulu, di manakah jalan yang baik itu, lalu berjalanlah di dalamnya, maka kamu akan mendapat ketenteraman bagi jiwamu.” Tetapi mereka berkata: “Kami tidak mau berjalan di dalamnya.” Juga Aku telah menempatkan penjaga-penjaga atas kamu, yang berkata: “Dengarkanlah bunyi sangkakala.” Tetapi mereka berkata: “Kami tidak mau mendengarkan.” Sebab itu dengarlah, hai bangsa-bangsa, dan ketahuilah, hai jemaah, apa yang ada di antara mereka. Dengarlah, hai bumi: sesungguhnya, Aku akan mendatangkan malapetaka atas bangsa ini, yaitu hasil pikiran mereka, karena mereka tidak mendengarkan firman-Ku maupun Taurat-Ku, melainkan telah menolaknya. Untuk apakah datang kepada-Ku kemenyan dari Syeba, dan tebu yang harum dari negeri yang jauh? Korban-korban bakaranmu tidak berkenan, dan korban-korban sembelihanmu tidak menyenangkan hati-Ku. Yeremia 6:16–20.

In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.

Panjer jemaat limau blas, Jeremiah nyebut kumpulan jai ke enggai deka ninga, taja pen sida bisi telinga, nya “perarakan orang ke ngeleseh.” Kumpul tu udah diberi siku “penunggu” dalam sejarah pesan melikat keterubah enggau melikat kedua, lalu baru dalam sejarah melikat ketiga, tang sida enggai deka bejalai ba jalai ti manah, iya nya jalai lama. Sebaliknya, sida bejalai dalam “jalai-jalai.” Ketegal nya, Isaiah ngelalaika diri ti Allah Taala deka milih mayuh penyalah ati, laban sida milih pelbagai jalai ti pelesu ari ke jalai mutlak, iya nya jalai lama. Munyi enggau pengakuan Isaiah, sembah perarakan orang ke ngeleseh ditulak Tuhan. Sister White enggau terus ngaitka penyalah ati ti mayuh dalam Isaiah enggau penyalah ati ti balat dalam Paul, lalu iya nempatka nya dalam konteks penulak ngagai pemendar-pemendar pelasar, pelasar ti udah dibina Tuhan lalu endang dibina Iya rumah Iya datas nya.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “एकजना जे सतहक तरे देखैत छथि, जे सभ मनुखक हृदय पढ़ैत छथि, ओ हुनकर विषयमे कहैत छथि, जेकरा सभकेँ बहुत प्रकाश भेटल अछि: ‘ओ सभ अपन नैतिक आ आध्यात्मिक दशाक कारण दुःखित आ विस्मित नहि छथि।’ निश्चय, ओ सभ अपनहि मार्ग चुनने छथि, आ हुनकर प्राण हुनकर घृणित कर्मसभमे आनन्दित होइत अछि। ‘हमहुँ हुनकर भ्रम चुनब, आ जे बात सँ ओ सभ डेराइत अछि सेहि हुनकर ऊपर आनब; किएक तँ जखन हम बोलौलौं, तँ कोनो उत्तर नहि देलक; जखन हम कहलौं, तँ ओ सभ नहि सुनलक; बरु ओ सभ हमर आँखिक सामने बुराइ केलक, आ सेहि वस्तु चुनलक जाहिमे हमर प्रसन्नता नहि छल।’ ‘परमेश्वर हुनका सभकेँ प्रबल भ्रम पठाइथ, जाहिसँ ओ सभ झूठ पर विश्वास करय,’ किएक तँ ‘ओ सभ सत्यक प्रेम ग्रहण नहि केलक, जाहिसँ ओ सभ उद्धार पाबय,’ ‘बल्कि अधर्ममे आनन्द मानलक।’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.”

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> “ਨਿਭੀਆਂ ਦੇ ਅਧਿਆਪਕ ਨੇ ਪੁੱਛਿਆ: ‘ਮਨ ਨੂੰ ਭੁਲਾਵੇ ਵਿੱਚ ਪਾਉਣ ਵਾਲਾ ਇਸ ਤੋਂ ਵੱਧ ਤਾਕਤਵਰ ਧੋਖਾ ਹੋਰ ਕਿਹੜਾ ਹੋ ਸਕਦਾ ਹੈ ਕਿ ਤੁਸੀਂ ਇਹ ਦਿਖਾਵਾ ਕਰੋ ਕਿ ਤੁਸੀਂ ਸਹੀ ਨੀਂਹ ਉੱਤੇ ਨਿਰਮਾਣ ਕਰ ਰਹੇ ਹੋ ਅਤੇ ਪਰਮੇਸ਼ੁਰ ਤੁਹਾਡੇ ਕਰਮਾਂ ਨੂੰ ਮਨਜ਼ੂਰ ਕਰਦਾ ਹੈ, ਜਦਕਿ ਅਸਲ ਵਿੱਚ ਤੁਸੀਂ ਬਹੁਤੀਆਂ ਗੱਲਾਂ ਨੂੰ ਸੰਸਾਰੀ ਨੀਤੀ ਅਨੁਸਾਰ ਕਰ ਰਹੇ ਹੋ ਅਤੇ ਯਹੋਵਾਹ ਦੇ ਵਿਰੁੱਧ ਪਾਪ ਕਰ ਰਹੇ ਹੋ? ਹਾਏ, ਇਹ ਇਕ ਵੱਡਾ ਧੋਖਾ ਹੈ, ਇਕ ਮੋਹ ਲੈਣ ਵਾਲੀ ਭ੍ਰਮਣਾ, ਜੋ ਮਨਾਂ ਨੂੰ ਆਪਣੇ ਵੱਸ ਵਿੱਚ ਕਰ ਲੈਂਦੀ ਹੈ, ਜਦੋਂ ਉਹ ਲੋਕ ਜਿਨ੍ਹਾਂ ਨੇ ਕਦੇ ਸੱਚਾਈ ਨੂੰ ਜਾਣਿਆ ਸੀ, ਭਗਤੀ ਦੇ ਰੂਪ ਨੂੰ ਉਸ ਦੀ ਆਤਮਾ ਅਤੇ ਸ਼ਕਤੀ ਸਮਝ ਬੈਠਦੇ ਹਨ; ਜਦੋਂ ਉਹ ਇਹ ਮੰਨ ਲੈਂਦੇ ਹਨ ਕਿ ਉਹ ਧਨਵਾਨ ਹਨ, ਸਮੱਗਰੀ ਨਾਲ ਵਧੇ ਹੋਏ ਹਨ ਅਤੇ ਉਨ੍ਹਾਂ ਨੂੰ ਕਿਸੇ ਚੀਜ਼ ਦੀ ਲੋੜ ਨਹੀਂ, ਜਦਕਿ ਹਕੀਕਤ ਵਿੱਚ ਉਨ੍ਹਾਂ ਨੂੰ ਹਰ ਚੀਜ਼ ਦੀ ਲੋੜ ਹੈ।’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Ndzi wa Xikwembu a nga si cinca eka malandza yakwe yo tshembeka lawa ma hlayisaka tinguvu ta wona ti nga ri na xivati. Kambe vo tala va huwelela va ku, ‘Ku rhula ni ku hlayiseka,’ kasi ku lovisiwa ka xitshuketa ku le ku va weleni. Loko ku nga ri na ku hundzuka loku heleleke, loko vanhu va nga titsongahateli etimbilwini ta vona hi ku tivula swidyoho ni ku amukela ntiyiso hilaha wu nga hakona eka Yesu, a va nga ka va nga ngheni etilweni. Loko ku tengisiwa ku ta endliwa exikarhi ka tindzawulo ta hina, a hi nga ha tshami hi ntshunxekile, hi tinyungubyisa hi ku va hi fumile ni ku engetelekile hi swilo, hi nga pfumeli leswaku hi pfumala nchumu.”

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Ke mang ea ka buang ka ’nete a re: ‘Khauta ea rōna e lekiloe mollong; liaparo tsa rōna ha lia silafatsoa ke lefatše’? Ka bona Morupeli oa rōna a supa liaparo tsa seo ho thoeng ke ho loka. A li hlobolisa, ’me A pepesa litšila tse ka tlas’a tsona. Eaba O re ho ’na: ‘Na ha u bone kamoo ba ikhakantseng ka teng ho koahela litšila tsa bona le ho bola ha semelo? ‘Motse o tšepahalang o fetohile seotsoa joang!’ Ntlo ea Ntate e fetotsoe ntlo ea khoebo, sebaka seo boteng ba bomolimo le khanya li tlohileng ho sona! Ka lebaka lena ho na le bofokoli, ’me matla a haella.’” Testimonies, volume 8, 249, 250.

In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.

Al petikan itu, perhimpunan para pengejek Yeremia dikenal pasti sebagai orang Laodikia, iaitu anak dara yang bodoh.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Siang biang ka Balangrisi kaba sawaha ki kungi styntuid, la kren ruh shaphang jong ka kum ka jinglong Laodikeia.” Review and Herald, August 19, 1890.

The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.

ਅਕਲਹੀਣ ਕੁਆਰੀਆਂ ਅੱਧੀ ਰਾਤ ਦੀ ਪੁਕਾਰ ਦੇ ਆਉਣ ਵੇਲੇ ਆਪਣੇ ਤੇਲ ਦੀ ਘਾਟ ਨੂੰ ਪ੍ਰਗਟ ਕਰਦੀਆਂ ਹਨ, ਜਦੋਂ ਉਹ ਇੱਕ ਅਜਿਹੀ ਭਰਮਣਾ ਕਬੂਲ ਕਰ ਲੈਂਦੀਆਂ ਹਨ ਜੋ ਇਸ ਗੱਲ ਨਾਲ ਮੇਲ ਖਾਂਦੀ ਹੈ ਕਿ ਉਹ ਪਹਿਲਾਂ ਹੀ ਕਿਹੜੇ ਰਾਹ ਨੂੰ ਅਪਣਾਉਣ ਦੀ ਚੋਣ ਕਰ ਚੁੱਕੀਆਂ ਸਨ, ਅਤੇ ਇਸੇ ਸਮੇਂ ਉਹ ਯਿਰਮਿਯਾਹ ਦੇ ਪੁਰਾਤਨ ਰਾਹਾਂ ਨੂੰ ਅਸਵੀਕਾਰ ਕਰਦੀਆਂ ਹਨ। ਪੁਰਾਤਨ ਰਾਹ ਹੀ ਉਹ ਥਾਂ ਹਨ ਜਿੱਥੇ ਵਿਸ਼ਰਾਮ ਅਤੇ ਤਾਜਗੀ ਮਿਲਦੀ ਹੈ, ਅਤੇ ਇਹ ਵਿਸ਼ਰਾਮ ਅਤੇ ਤਾਜਗੀ ਹੀ ਪਿਛਲੀ ਵਰਖਾ ਹੈ।

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> “Ani ngamuhsiah dingin ka hmuh a, vantirhkoh pathumna thuchah chu a khar hnu lai hunah. Pathian thiltihtheihna chu A mite chunga a innghat tawh a; an hnathawh chu an zo tawh a, an hmaiah awm tur hun harsa tak atan an inbuatsaih tawh bawk. Anni chuan hnuhnung ruahsur, emaw Lalpa hma ata thlarau thar lehna chu an dawng tawh a, testimoni nung chu tihnunna a nei leh tawh. Hrilh lawkna ropui hnuhnung ber chu hmun tina a ri tawh a, chu chuan thuchah chu lawm lo khawvel chengte chu a thawkcho thar a, a thinur tir bawk.” Early Writings, 279.

It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.

Pada masa pencurahan Roh Kudus itulah khayalan yang kuat dicurahkan ke atas anak-anak dara Laodikia yang bodoh, yang tidak mengasihi kebenaran, dan oleh itu memilih untuk mempercayai dusta sebagai ganti kebenaran. Penolakan terhadap kebenaran disamakan dengan penolakan terhadap hukum, kerana hukum Allah terwujud dalam kaedah-kaedah nubuat-Nya.

> “Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.

> “פּאַנע איז נישט די שאַפונג אָדער דערפֿינדונג פֿון עפּעס נײַס, נאָר די אַנטפּלעקונג פֿון דעם וואָס איז געווען, ביז עס איז אַנטפּלעקט געוואָרן, אומבאַקאַנט פֿאַר מענטשן. די גרויסע און אייביקע Wahrheiten וואָס זענען אַרײַנגעהאַלטן אין דער בשורה ווערן אַנטפּלעקט דורך פֿלייסיקן דורכזוך און דורך דעם וואָס מיר דערנידערן זיך פֿאַר גאָט. דער גאָטלעכער לערער פֿירט דעם שכל פֿון דעם אַנאָוועדיקן זוכער נאָך אמת; און דורך דער אָנפֿירונג פֿון רוח־הקודש ווערן אים די Wahrheiten פֿון דעם וואָרט באַקאַנט. און עס קען נישט זײַן קיין זיכערער און ווירקזאַמערער וועג צו ידיעה ווי צו ווערן אַזוי אָנגעפֿירט. די הבטחה פֿון דעם גואל איז געווען: ‘ווען ער, דער רוח פֿון אמת, וועט קומען, וועט ער אײַך פירן אין גאַנצן אמת.’ דורך דער מיטטיילונג פֿון רוח־הקודש ווערן מיר געבראַכט צו פֿאַרשטיין דאָס וואָרט פֿון גאָט.”

> “The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’

> Pemazmur menulis, “Dengan apakah seorang muda mempertahankan kelakuannya bersih? Dengan menjaganya sesuai dengan firman-Mu. Dengan segenap hatiku aku mencari Engkau: janganlah kiranya aku menyimpang dari perintah-perintah-Mu.... Bukalah mataku, supaya aku memandang hal-hal yang ajaib dari Taurat-Mu.”

> “We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.

> “Kita dinasihati supaya mencari kebenaran seperti mencari harta yang terpendam. Tuhan membuka pengertian orang yang sungguh-sungguh mencari kebenaran; dan Roh Kudus memampukan dia memahami kebenaran-kebenaran wahyu. Inilah yang dimaksudkan oleh pemazmur ketika ia memohon agar matanya dibukakan untuk melihat perkara-perkara ajaib dari hukum Taurat. Apabila jiwa merindukan dengan amat sangat segala keunggulan Yesus Kristus, akal budi dimampukan untuk memahami kemuliaan-kemuliaan dunia yang lebih baik itu. Hanya dengan pertolongan Guru ilahi kita dapat memahami kebenaran-kebenaran Firman Allah. Di sekolah Kristus kita belajar menjadi lemah lembut dan rendah hati karena kepada kita dikaruniakan pengertian tentang rahasia-rahasia kesalehan.” Sabbath School Worker, 1 Desember 1909.

To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.

Ho gana molaetsa kapa mokgwa wa pula ya morao ke ho gana molao wa Modimo. Ha Jeremia a ne a re, “ga se ba reeditse mantsu a ka, le gona molao wa ka, eupša ba o ganne,” o dumelana le Hosea.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Umatku binasa karena kekurangan pengetahuan; karena engkau telah menolak pengetahuan, Aku pun akan menolak engkau, sehingga engkau tidak lagi menjadi imam bagi-Ku; oleh sebab engkau telah melupakan hukum Allahmu, Aku pun akan melupakan anak-anakmu. Hosea 4:6.

The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.

មនុស្សល្ងង់ខ្លៅបដិសេធចំណេះដឹងដែលជាការកើនឡើងនៃចំណេះដឹង ដែលដានីយ៉ែលបានកំណត់ថាកើតឡើងនៅពេលចុងបញ្ចប់។ នៅពេលចុងបញ្ចប់ក្នុងឆ្នាំ 1798 ហើយបន្ទាប់មកម្តងទៀតនៅពេលចុងបញ្ចប់ក្នុងឆ្នាំ 1989 មានការកើនឡើងនៃចំណេះដឹងមួយ ដែលត្រូវបានរៀបចំជាផ្លូវការដោយអ្នកនាំសារដែលព្រះបានជ្រើសរើសប្រើ នៅពេលទ្រង់បានសង់គ្រឹះសម្រាប់ជំនាន់ស្របគ្នាទាំងពីរនោះ។ សេចក្តីពិតជាគ្រឹះទាំងនោះត្រូវបានរៀបចំឡើងតាមច្បាប់ព្រះគម្ពីរមួយចំនួន ដែលត្រូវបានបើកសម្ដែងដល់អ្នកនាំសារដែលបានជ្រើសរើសក្នុងប្រវត្តិសាស្ត្ររៀងៗខ្លួនរបស់ពួកគេ ហើយសេចក្តីពិតជាគ្រឹះទាំងនោះគឺជាផ្លូវបុរាណរបស់យេរេមា ហើយវាគឺជាសេចក្តីពិតដែលនៅទីបញ្ចប់តំណាងឲ្យប្រេងនៃសារយាមកណ្ដាលអធ្រាត្រ និងសារសម្រែកខ្លាំង។ ភ្លៀងចុងក្រោយ បង្កើតសារយាមកណ្ដាលអធ្រាត្រ នៅក្នុងប្រវត្តិសាស្ត្រនៃការបោះត្រាលើមួយសែនសែសិបបួនពាន់នាក់ ហើយបន្ទាប់ពីនោះបង្កើតសារសម្រែកខ្លាំង នៅក្នុងប្រវត្តិសាស្ត្រនៃការប្រមូលហ្វូងផ្សេងទៀតរបស់ព្រះ ដែលនៅតែស្ថិតនៅបាប៊ីឡូន។ ភ្លៀងចុងក្រោយ គឺទាំងជាសារមួយ និងជាវិធីសាស្ត្រដែលបង្កើតសារនោះ។ ការកើនឡើងនៃចំណេះដឹងរបស់ដានីយ៉ែល ចាប់ផ្តើមដំណើរការសាកល្បងបីជំហានមួយ។

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Lalu ia berfirman, “Pergilah, Daniel, sebab segala perkataan itu tertutup dan termeteraikan sampai pada waktu akhir. Banyak orang akan disucikan, dimurnikan, dan diuji; tetapi orang-orang fasik akan terus berlaku fasik; dan tidak seorang pun dari orang-orang fasik akan memahaminya; tetapi orang-orang bijaksana akan memahaminya.” Daniel 12:9, 10.

Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.

Orang jahat dalam Daniel ialah gadis-gadis bodoh dalam Matius yang memilih untuk mengekalkan keadaan Laodikea mereka. Keadaan mereka dinyatakan dalam langkah ketiga daripada tiga ujian Daniel, apabila kedua-dua yang bijaksana dan yang jahat diuji. Ujian yang terakhir ialah tempat penghakiman dilaksanakan, dan kedua-dua golongan menyatakan sama ada mereka memiliki minyak itu.

> “Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Sekali lagi, perumpamaan-perumpamaan ini mengajarkan bahwa tidak akan ada masa percobaan setelah penghakiman. Apabila pekerjaan Injil telah diselesaikan, segera menyusul pemisahan antara yang baik dan yang jahat, dan nasib masing-masing golongan ditetapkan untuk selama-lamanya.” Christ’s Object Lessons, 123.

The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.

Na ho bonagatša semelo tekong ya boraro go lemoga barapedi e le yo mongwe wa mašilo wa Laodikia goba yo mongwe wa bohlale wa Filadelfia. Teko ya mafelelo e phethagatšwa e sepedišana le molaetša wa pula ya morago, wo o utolotšwego ka mokgwa wa pula ya morago. Go gana mokgwa wa pula ya morago go bea moya boemong bjo a ka se kgonego go kwešiša molaetša wa pula ya morago. Molaetša le mokgwa di šupetšwa ke Jesaya bjalo ka teko ya mafelelo.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Siapa yang akan diajar-Nya pengetahuan? Dan kepada siapakah Dia akan membuat pengajaran itu difahami? Kepada mereka yang telah cerai susu, yang telah dipisahkan dari buah dada. Kerana perintah demi perintah, perintah demi perintah; baris demi baris, baris demi baris; di sini sedikit, dan di sana sedikit: Sebab dengan bibir yang gagap dan dengan bahasa lain Dia akan berfirman kepada bangsa ini. Kepada merekalah Dia telah berfirman, Inilah perhentian yang dengannya kamu dapat memberi kelegaan kepada yang letih; dan inilah penyegaran itu: namun mereka tidak mahu mendengar. Tetapi firman Tuhan bagi mereka ialah perintah demi perintah, perintah demi perintah; baris demi baris, baris demi baris; di sini sedikit, dan di sana sedikit; supaya mereka pergi, lalu jatuh ke belakang, diremukkan, dijerat, dan ditangkap. Oleh itu dengarlah firman Tuhan, hai orang-orang yang mencemuh, yang memerintah bangsa ini yang ada di Yerusalem. Kerana kamu telah berkata, Kami telah mengadakan perjanjian dengan maut, dan dengan alam maut kami telah membuat persetujuan; apabila cemeti yang melimpah itu lalu, ia tidak akan menimpa kami: kerana kami telah menjadikan dusta sebagai perlindungan kami, dan di bawah kepalsuan kami telah menyembunyikan diri kami: Sebab itu demikianlah firman Tuhan Allah, Lihatlah, Aku meletakkan di Sion sebagai suatu dasar sebuah batu, batu yang teruji, batu penjuru yang berharga, suatu dasar yang teguh: sesiapa yang percaya tidak akan tergesa-gesa. Penghakiman juga akan Kujadikan tali ukur, dan kebenaran batu ladung: dan hujan batu akan menyapu bersih perlindungan dusta itu, dan air akan melimpahi tempat persembunyian itu. Dan perjanjianmu dengan maut akan dibatalkan, dan persetujuanmu dengan alam maut tidak akan tetap berdiri; apabila cemeti yang melimpah itu lalu, maka kamu akan dipijak olehnya. Yesaya 28:9–18.

The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.

“Sebat seutas” dalam nubuatan Alkitab ialah krisis undang-undang Ahad yang progresif, yang bermula dengan undang-undang Ahad yang akan segera datang di Amerika Syarikat. Laodikia yang bodoh dan jahat itu, yang tidak memiliki “kasih akan kebenaran,” dan oleh itu menolak pertambahan pengetahuan, percaya bahawa “sebat seutas” itu “tidak akan datang” menimpa mereka, kerana antara perkara-perkara lain, mereka telah memilih untuk menerima suatu takrif palsu bagi lambang Rom dalam nubuatan Alkitab. Dengan berbuat demikian, mereka menghasilkan suatu model nubuatan yang palsu berdasarkan asas nubuatan mereka sendiri. Asas mereka dibina di atas pasir, yang melambangkan sejumlah besar batu-batu kecil yang dihancurkan. Asas orang bijaksana dibina di atas Batu Tunggal.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Ho ya ka kaunung ya Modimo ye e filwego nna, bjalo ka moagi yo bohlale wa mošomo, ke beile motheo, gomme yo mongwe o aga godimo ga wona. Eupša a mongwe le mongwe a hlokomele ka mo a agago godimo ga wona. Gobane ga go yo a ka beago motheo o mongwe ge e se wo o šetšego o beilwe, e lego Jesu Kriste. Bjale ge e ba motho a aga godimo ga motheo wo ka gauta, silifera, maswika a bohlokwa, kota, furu, mahlaka; mošomo wa mongwe le mongwe o tla bonagatšwa pepeneneng, gobane letšatši leo le tla o utolla, ka gobane le tla utollwa ka mollo; gomme mollo o tla lekola mošomo wa mongwe le mongwe gore ke wa mohuta mang. 1 Bakorinthe 3:10–13.

The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.

Dasar-dasar yang palsu dipertentangkan dengan Dasar yang benar, yaitu Kristus Yesus—Gunung Batu. Dasar yang benar atau yang palsu dinyatakan dalam ujian terakhir dari tiga ujian Daniel. Dasar itu “dinyatakan oleh api”—api dari Utusan Perjanjian, yang dengan sekonyong-konyong akan datang ke bait-Nya. Maka tampaklah suatu golongan yang telah mengadakan perjanjian dengan maut, dan tampaklah suatu golongan yang telah mengadakan perjanjian kehidupan.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.

> 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 bertahan pada hari kedatangan-Nya? dan siapakah yang akan tetap berdiri apabila Ia menampakkan diri? sebab Ia seperti api pemurni, dan seperti sabun tukang penatu: Dan Ia akan duduk seperti seorang pemurni dan penahir perak: dan Ia akan mentahirkan bani Lewi, dan memurnikan mereka seperti emas dan perak, supaya mereka dapat mempersembahkan kepada Tuhan suatu persembahan dalam kebenaran. Maka persembahan Yehuda dan Yerusalem akan menyenangkan Tuhan, seperti pada zaman dahulu kala, dan seperti pada tahun-tahun yang terdahulu. Dan Aku akan datang mendekat kepadamu untuk penghakiman; dan Aku akan menjadi saksi yang segera terhadap para penyihir, dan terhadap para pezina, dan terhadap orang-orang yang bersumpah palsu, dan terhadap mereka yang menindas buruh upahannya dalam upahnya, janda, dan yatim piatu, dan yang mengesampingkan orang asing dari haknya, dan tidak takut akan Aku, firman Tuhan semesta alam. Maleakhi 3:1–5.

The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.

Irâhan yâh khat thûkin Tlapâa a dawng dâwn chuan Daniela fiahna kalhmang thum zînga fiahna pathumna a thleng a, fingte leh mi sualte chu an lo fiah a ni. Daniela fiahna kalhmang hmun thum hi hun tâwp lâi aṭangin a ṭan a, chutih hunah chuan Daniela lehkhabu chu a inhawng a, hriatna chu a pung. Hriatna pung chu, tarlan thû a puangtu thlangtu tirhkohuai hnathawh hmangin chiang takin a lo lang. Chu tirhkohuai chu Malakia’n “tirhkohuai” tia a sawi a, Thuthlung Tlapâa Irâha lo kal hmaah “kawng siamtu” a ni; chu Irâha chuan mei hmangin tu nge Amah nêna thuthlung lût tawh, emaw tu nge thihna nêna thuthlung siam thlang tawh tih a puang chhuak. Miller-te chanchinah Krista chu October 22, 1844-ah a biak inah nghak lo takin a lo kal a; chu chu lawngsâng Sunday dân lo thleng dhâwl mai dâwn entîr lâwmna hriatpuitu waymark a ni.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Кристосын манай их тахилчийн хувиар ариун газрын цэвэршүүлэлтийн төлөө хамгийн ариун газарт ирэх нь, Даниел 8:14-т үзүүлэгдсэнчлэн; Хүний Хүүгийн Эртний Нэгэний өмнө ирэх нь, Даниел 7:13-т дүрслэгдсэнчлэн; мөн Эзэний Өөрийн сүмд ирэх нь, Малахиар зөгнөгдсөнчлөн, нэгэн ижил үйл явдлын дүрслэлүүд юм; бөгөөд энэ нь мөн Матай 25 дахь арван онгон бүсгүйн тухай Христийн сургаалт зүйрлэлд өгүүлэгдсэн сүйт хархүүгийн хуримд ирэхээр төлөөлөгдөнө.” Агуу Тэмцэл, 426.

The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodicean's and Philadelphian's, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.

Ujian terakhir dari tiga ujian Daniel berlaku pada undang-undang Ahad yang segera datang, apabila Utusan Perjanjian tiba untuk menyatakan melalui api siapa yang telah membuat perjanjian dengan kehidupan atau kematian, yang diletakkan dalam konteks orang Lewi. Apabila Maleakhi menggambarkan gadis-gadis bijaksana dan bodoh dalam Matius, yang merupakan orang Laodikia dan orang Filadelfia dalam Yohanes, serta orang bijaksana dan orang fasik dalam Daniel, kedua-dua golongan diuji oleh api, dan kemudian mereka menyatakan siapa yang merupakan, atau siapa yang bukan, seorang Lewi.

The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.

Walawi adalah lambang bagi mereka yang tetap setia dalam dua pemberontakan anak lembu emas. Pemberontakan yang pertama ialah pemberontakan Harun, dan yang kedua ialah pemberontakan Yerobeam. Dalam kedua-dua gambaran itu, Walawi melambangkan orang-orang yang setia, dan kedua-dua gambaran itu memberikan dua saksi tentang kesetiaan suatu golongan yang dilambangkan oleh Walawi pada undang-undang Ahad yang akan segera datang. Harun membuat seekor anak lembu emas. Emas ialah lambang Babel, dan anak lembu ialah suatu patung binatang. Kemudian dia menetapkan suatu perayaan, dan orang ramai yang bodoh itu menari dalam keadaan telanjang di sekeliling anak lembu itu. Seluruh pemberontakan mereka diasaskan dan didorong oleh penolakan mereka terhadap Musa, utusan pilihan itu.

> And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.

> Mosese a re ho Arone: “Batho bano ba go dirile’ng, mo o ba leretšego sebe se segolo gakaalo?” Arone a re: “A bogale bja mong wa ka bo se tukele; wena o tseba batho ba, gore ba ineetše bokgopong. Gobane ba rile go nna: Re direle medimo ye e tlago go re eta pele; gobane ge e le Mosese yo, monna yo a re ntšhitšego nageng ya Egepeta, ga re tsebe seo se mo diragaletšego. Ka gona ka re go bona: Mang le mang yo a nago le gauta, a e rothe. Ke moka ba e nea nna; ka e lahlela mollong, gwa tšwa namane ye.” Ge Mosese a bona gore batho ba hlobotše; (gobane Arone o be a ba hlobodišitše go ba iša dihlong pele ga manaba a bona;) ke moka Mosese a ema kgorong ya mešaša, a re: “Ke mang yo a lego ka lehlakoreng la Morena? A tle go nna.” Bana bohle ba Lefi ba kgobokana go yena. A re go bona: “Se ke seo Morena Modimo wa Israele a se bolelago: Motho mongwe le mongwe a age tšhoša ya gagwe lethekeng la gagwe, le fete le boe go tloga kgorong go ya kgorong mo mešašeng ka moka, le bolaye motho mongwe le mongwe ngwanabo, le motho mongwe le mongwe mogwera wa gagwe, le motho mongwe le mongwe moagišani wa gagwe.” Bana ba Lefi ba dira go ya ka lentšu la Mosese; gomme letšatšing leo gwa wa go batho banna ba ka bago dikete tše tharo. Ekisodo 32:21–28.

Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.

Télaa ané láa iyeu Laodicea ma a i te “hóró noŋmɔ kɛi amli,” kɛɛ ji nyaa hewɔmɔ he blɔkpa aduokpa, he blɔkpa lɛ ehiã mli ni ebaakɔ gbɛi shishiwi etsɛɛ amii lɛe Roma tsui ni etsɔ gbeyei lɛ dragon, nyɛ beast kɛ false prophet. He blɔkpa enɛ yaa mli nyɛ Uriah Smith he gbɛi-gbɛi kɛi nɛ ebaatsɛ amli, kɛ lɛ egbã nitsumɔi ni hewɔmɔ aduokpa kɛ Armageddon kɛɛ.

Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.

Abakadesseɛ wɔn Laodikea tebea no daa no adi no, wɔpoo ɔsomafo a wɔayi no no tumi, na wɔdaa ntease a ayɛ basaa a ɛte sɛ wɔn a wɔpaw sɛ wɔde “daa daa no” a ɛyɛ Satan agyiraehyɛde no bɛyɛ Onyankopɔn agyiraehyɛde a ɛfa Kristo kronkronbea som ho no adi. Wɔde wɔn gyee no too onyame bi a ɔyɛ sɛnkyerɛnne so, nanso onyame a wɔpaw sɛ wɔsom no yɛ Misraim nyame ho sɛnkyerɛnne, na Misraim yɛ ɔtweaseɛ no ho sɛnkyerɛnne. Sɛnea ɛte wɔ Laodikea Adventism mu no ara pɛ, wɔpoo nokware no a ɛka sɛ “daa daa no” yɛ abosonsom Roma, ɔtweaseɛ no, ho sɛnkyerɛnne, na wɔde Satan agyiraehyɛde no yɛɛ Kristo ho sɛnkyerɛnne.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> “Anak manusia, hadapkanlah wajahmu menentang Firaun, raja Mesir, dan bernubuatlah melawan dia dan melawan seluruh Mesir. Berbicaralah dan katakanlah, Beginilah firman Tuhan Allah: Lihatlah, Aku menentang engkau, hai Firaun, raja Mesir, naga besar yang berbaring di tengah-tengah sungai-sungainya, yang berkata: Sungai-ku adalah milikku sendiri, dan aku telah membuatnya bagi diriku sendiri.” Yehezkiel 29:2, 3.

Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”

Pemberontak-pemberontak Harun percaya akan dusta bahwa suatu lambang naga, yang diwakili oleh anak lembu emas, adalah allah yang telah melepaskan mereka dari perbudakan Mesir. Adventisme Laodikia percaya akan dusta bahwa suatu lambang Roma kafir (naga), yang diwakili oleh “yang sehari-hari,” adalah lambang Kristus, yang pekerjaan-Nya adalah melepaskan manusia dari perbudakan dosa dalam pelayanan-Nya di tempat kudus sorgawi. Mereka juga menolak utusan yang dipilih, sebagaimana Adventisme Laodikia melakukannya dalam pertentangan mengenai perlambangan “yang sehari-hari.”

In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”

Dalam generasi pertama (1844 hingga 1888) Adventisme Laodikia, mereka menolak karya Miller dalam mengenal pasti tujuh masa. Dalam generasi kedua (1888 hingga 1919) mereka memulakan proses penolakan terhadap kebenaran tentang “yang berterusan.” Dalam generasi ketiga mereka (1919 hingga 1957) mereka telah kembali kepada pemahaman Protestan yang murtad bahawa perompak bangsamu ialah Antiochus Epiphanes. Pada 11 September 2001 mereka menolak peranan Islam dalam nubuatan Alkitab apabila celaka yang ketiga tiba pada tarikh itu. Keempat-empat kebenaran itu ditegakkan oleh Miller dan dilambangkan pada dua loh Habakuk, dan masing-masing merupakan kebenaran dasar yang dikaitkan dengan pekerjaan Miller, yang oleh Sister White disebut sebagai “orang pilihan.”

Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.

Kudzipanduka kwa Jeroboamu kudayamba pa chiyambi cha ufumu wa kumpoto umene unali wa mafuko khumi amene anasankha Jeroboamu kukhala mfumu yawo yoyamba. Jeroboamu anapanga ana a ng’ombe aŵiri agolide, nayika mmodzi ku Beteli, kutanthauza nyumba ya Mulungu, ndipo winayo ku Dani, kutanthauza chiweruzo. Pamodzi, Beteli ndi Dani amaimira kuphatikizika kwa mpingo (Beteli) ndi boma (Dani). Ndipo monga momwe zinalili pa kupanduka kwa Aroni, ana a ng’ombewo anapangidwa ndi golide, chizindikiro cha Babuloni, ndipo onsewo anali fano la chilombo. Mofanana ndi Aroni, Jeroboamu anakhazikitsa chikondwerero cha pachaka ndipo anatchula ana a ng’ombewo kuti ndi milungu imene inatulutsa anthu a Mulungu m’Aigupto.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> မာတော်ယေရောဗောင်သည် မိမိစိတ်ထဲ၌ ဆို၏။ ယခု နိုင်ငံတော်သည် ဒါဝိဒ်အမျိုးအနွယ်သို့ ပြန်လည်ရောက်သွားမည်။ ဤလူမျိုးသည် ယေရုရှလင်မြို့ရှိ ထာဝရဘုရား၏ အိမ်တော်၌ ယဇ်ပူဇော်ခြင်းပြုရန် တက်သွားလျှင်၊ ဤလူမျိုး၏ စိတ်နှလုံးသည် မိမိတို့သခင်ဖြစ်သော ယုဒရှင်ဘုရင် ရေဟောဗောင်ထံသို့ တဖန်လှည့်သွားလိမ့်မည်။ ထို့နောက် သူတို့သည် ငါ့ကို သတ်၍ ယုဒရှင်ဘုရင် ရေဟောဗောင်ထံသို့ ပြန်သွားကြလိမ့်မည်။ ထို့ကြောင့် ရှင်ဘုရင်သည် အကြံယူ၍ ရွှေနွားကလေးနှစ်ကောင်ကို ပြုလုပ်ပြီး သူတို့အား ဆို၏။ “ယေရုရှလင်မြို့သို့ တက်သွားရခြင်းသည် သင်တို့အတွက် လွန်စွာခက်ခဲလှ၏။ အို ဣသရေလ၊ ဤတို့သည် အဲဂုတ္တုပြည်မှ သင်တို့ကို ထုတ်ဆောင်လာသော သင်တို့၏ ဘုရားတို့ပင်ဖြစ်ကြ၏။” ထိုနောက် တစ်ကောင်ကို ဗေသေလမြို့၌ ထား၍ အခြားတစ်ကောင်ကို ဒန်မြို့၌ ထားလေ၏။ ဤအမှုသည် အပြစ်ဖြစ်လာ၏။ အကြောင်းမူကား လူများသည် ဒန်မြို့တိုင်အောင် သွား၍ တစ်ကောင်ရှေ့၌ ကိုးကွယ်ကြ၏။ ထို့ပြင် သူသည် မြင့်သောအရပ်တို့၏ အိမ်တော်ကို ဆောက်၍ လေဝိအမျိုးသားများမဟုတ်သော အနိမ့်ဆုံးလူတန်းစားထဲမှ ယဇ်ပုရောဟိတ်များကို ခန့်ထားလေ၏။ ယေရောဗောင်သည်လည်း ယုဒပြည်၌ ကျင်းပသော ပွဲတော်ကဲ့သို့ အဋ္ဌမလ ဆယ့်ငါးရက်နေ့၌ ပွဲတော်တစ်ရပ်ကို သတ်မှတ်၍ ယဇ်ပလ္လင်ပေါ်မှာ ပူဇော်လေ၏။ ထိုသို့ပင် သူသည် ဗေသေလမြို့၌ မိမိပြုလုပ်ထားသော နွားကလေးများအား ယဇ်ပူဇော်၍၊ မိမိပြုလုပ်ထားသော မြင့်သောအရပ်တို့၏ ယဇ်ပုရောဟိတ်များကိုလည်း ဗေသေလမြို့၌ ခန့်ထားလေ၏။ ထို့ကြောင့် သူသည် မိမိနှလုံးထဲ၌ ကိုယ်တိုင်ကြံစည်ထားသောလဖြစ်သည့် အဋ္ဌမလ ဆယ့်ငါးရက်နေ့၌ ဗေသေလမြို့၌ မိမိပြုလုပ်ထားသော ယဇ်ပလ္လင်ပေါ်မှာ ပူဇော်၍၊ ဣသရေလအမျိုးသားတို့အတွက် ပွဲတော်တစ်ရပ်ကို စီရင်သတ်မှတ်လေ၏။ ထိုသို့ သူသည် ယဇ်ပလ္လင်ပေါ်သို့ တက်၍ နံ့သာပေါင်းကို မီးရှို့လေ၏။ ၁ ဓမ္မရာဇဝင် ၁၂:၂၆–၃၃။

Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.

ਯਰਬੁਆਮ ਨੇ “ਆਪਣੇ ਹੀ ਮਨ ਵਿੱਚ ਯੋਜਨਾ ਬਣਾਈ,” ਜੋ ਉਰਿਆਹ ਸਮਿਥ ਦੇ ਉਸ ਕੰਮ ਦਾ ਪ੍ਰਤੀਕ ਹੈ ਜਿਸ ਵਿੱਚ ਉਸ ਨੇ ਆਪਣੇ ਭਵਿੱਖਬਾਣੀਕ ਮਾਡਲ ਨੂੰ ਖੜ੍ਹਾ ਕਰਨ ਲਈ ਇੱਕ “ਨਿੱਜੀ ਵਿਆਖਿਆ” ਪ੍ਰਵੇਸ਼ਿਤ ਕੀਤੀ। ਯਰਬੁਆਮ ਨੇ ਹਾਰੂਨ ਦੇ ਨਮੂਨੇ ਦੀ ਪਾਲਣਾ ਕੀਤੀ ਅਤੇ ਇਸ ਤਰ੍ਹਾਂ ਮਿਸਰ ਦੇ ਇੱਕ ਦੇਵਤੇ ਨੂੰ ਸੱਚੇ ਪਰਮੇਸ਼ੁਰ ਵਜੋਂ ਗਲਤ ਰੂਪ ਵਿੱਚ ਪੇਸ਼ ਕੀਤਾ। ਜਿਸ ਦੇਵਤੇ ਨੂੰ ਹਾਰੂਨ ਅਤੇ ਯਰਬੁਆਮ ਦੋਹਾਂ ਨੇ ਉਤਪੰਨ ਕੀਤਾ, ਉਹ ਰੋਮ ਦੀ ਦੋਹਰੀ ਪ੍ਰਕਿਰਤੀ ਦੇ ਇੱਕ ਪ੍ਰਤੀਕ ਦੇ ਗਲਤ ਪ੍ਰਯੋਗ ਉੱਤੇ ਆਧਾਰਿਤ ਸੀ, ਜੋ ਰਾਜਕਲਾ ਅਤੇ ਕਲੀਸਿਆਕਲਾ ਦੇ ਪ੍ਰਤੀਕ ਵਜੋਂ ਵਰਤਿਆ ਗਿਆ। ਹਾਰੂਨ ਅਤੇ ਯਰਬੁਆਮ ਦੋਹਾਂ ਹੀ ਇੱਕ ਦਰਿੰਦੇ ਦੀ ਮੂਰਤੀ ਦੇ ਪ੍ਰਤੀਕਵਾਦ ਨਾਲ ਅਜਗਰ ਦੀ ਸ਼ਕਤੀ ਦੀ ਇੱਕ ਮੂਰਤੀ ਦੀ ਪਹਿਚਾਣ ਕਰ ਰਹੇ ਸਨ। ਇਸ ਲਈ, ਬਗਾਵਤ ਦੀਆਂ ਉਹ ਦੋਹਾਂ ਪਵਿੱਤਰ ਇਤਿਹਾਸਕ ਘਟਨਾਵਾਂ ਪਰਮੇਸ਼ੁਰ ਦੇ ਲੋਕਾਂ ਦੀ ਉਸ ਮਹਾਨ ਪਰਖ ਦਾ ਪ੍ਰਤੀਨਿਧਿਤਵ ਕਰਦੀਆਂ ਹਨ, ਜਿਸ ਦੁਆਰਾ ਉਨ੍ਹਾਂ ਦੀ ਅਨੰਤ ਕਿਸਮਤ ਦਾ ਨਿਰਣੇ ਕੀਤਾ ਜਾਵੇਗਾ। ਪ੍ਰੇਰਿਤ ਬਚਨ ਦੇ ਅਨੁਸਾਰ ਉਹ ਪਰਖ ਦਰਿੰਦੇ ਦੀ ਮੂਰਤੀ ਦੀ ਰਚਨਾ ਦੀ ਪਰਖ ਹੈ।

The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.

Khangkhei marupki mising adu “Nahakki mi amai pumnamakta makhoi adubu maraam oibasing” haiba Rome-gi phangpham asi 1843-gi pioneer chart-ta pukning-thokpa ahanba wakatpada, Antiochus Epiphanes-na maraam oiba mi aduni haiba yadaba khangdaba pumnamak puthok-i; adubu achumba matamda maraam oibasing adu Rome-ni. Ahanba wakat asi, nahakki mi amai pumnamakta maraam oibasing adu Rome-ni haiba aroiba wakatki phangpham oirammi; aduda houjik United States-ni maraam oibasing, Rome natte haiba yadaba puthok-i. Adubu Daniel eleven-gi verse 10 dagi 15 faobada Antiochus asi United States-ki symbol amani, maram aduna kanana phangliba haiba matamgi ahanba lie amasung aroiba lie adu amatta oina chap mannei.

The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.

Kegelapan dan kekeliruan mengenai apa yang diwakili oleh Antiokhus pada akhir zaman menimbulkan kekeliruan mengenai patung binatang itu, sebagaimana juga dilakukan oleh pemberontakan Harun dan Yerobeam. Kekeliruan mengenai patung binatang itu sedang terjadi tepat pada waktu ujian besar bagi umat Allah ialah pembentukan patung binatang itu.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Tuhan telah menunjukkan kepadaku dengan jelas bahwa patung binatang itu akan dibentuk sebelum masa percobaan berakhir; karena hal itu akan menjadi ujian besar bagi umat Allah, yang olehnya nasib kekal mereka akan ditentukan. Pendapatmu merupakan suatu campur aduk ketidakkonsistenan sedemikian rupa sehingga hanya sedikit orang yang akan tertipu.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Ho Tshenolo 13 taba ena e hlahisoa ka ho hlaka; [Tshenolo 13:11–17, e qotsitsoe].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Ini adalah ujian yang harus dihadapi oleh umat Allah sebelum mereka dimeteraikan. Semua yang membuktikan kesetiaan mereka kepada Allah dengan menaati hukum-Nya, dan menolak menerima sabat palsu, akan berdiri di bawah panji Tuhan Allah Yehovah, dan akan menerima meterai Allah yang hidup. Mereka yang menyerahkan kebenaran yang berasal dari surga dan menerima sabat hari Minggu, akan menerima tanda binatang itu.” Manuscript Releases, volume 15, 15.

When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.

Fa tuaila leng tsa Sister White a le bòneng tichu ya Miller ya gore “tsa letsatsi le letsatsi” di emetse Roma ya bohetene, o boletse gore go tloga ka 1844, “ditshupo tse dingwe”, ka bontsi, di amogetswe, tse di tlisitseng “lefifi le tlhakatlhakano.” Tlhakatlhakano e e tliswang ke ditshupo tsa maaka tsa “tsa letsatsi le letsatsi,” e e leng sesupo sa Roma ya bohetene, jaaka “batlhasedi ba batho ba gago,” e tlisa tlhakatlhakano le lefifi mabapi le pharologanyo fa gare ga Roma le setshwantsho sa Roma.

The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.

Mpikisano woyamba ndi womaliza wokhudza chizindikiro cha Roma unachitika pakati pa anthu a chipangano chakale amene anali kudutsidwa, ndi anthu amene panthawiyo anali kukhala anthu atsopano a chipangano a Mulungu. Mpikisanowo unaphatikizapo kusafuna kulamulidwa ndi malamulo okhazikika a galamala, pakuti mawu akuti “komanso” mu vesi la khumi ndi chinayi anakana kuvomerezedwa ndi Aprotestanti, motero akumanena kuti achifwamba ayenera kukhala mphamvu yomweyi yoimiridwa m’ma vesi apitawo.

It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.

ꯃꯁꯤꯅꯥ ꯑꯟꯇꯤꯌꯣꯈꯁꯇꯥ ꯂꯝꯄꯥꯛꯄ ꯆꯤꯡꯕꯨ “ꯃꯥꯜ ꯆꯧꯔꯦꯕꯁꯤꯡ” ꯑꯣꯏꯅꯥ ꯊꯝꯂꯤꯕ ꯃꯇꯝꯗꯥ ꯁꯥꯁ꯭ꯇ꯭ꯔꯁꯤꯡ ꯃꯥꯏꯗꯥ ꯊꯧꯔꯥꯡ ꯑꯃ ꯑꯣꯏꯔꯦꯕ ꯑꯃ ꯉꯥꯛꯄ ꯑꯣꯏꯔꯦ꯫ ꯃꯁꯤ ꯃꯤ ꯑꯃꯒꯤ ꯋꯥꯔꯧ ꯃꯇꯤꯛꯆꯕ ꯑꯣꯏꯔꯦ, ꯃꯔꯝꯗꯤ ꯑꯩꯈꯣꯏꯒꯤ ꯑꯆꯨꯝꯕꯥ ꯋꯥꯍꯦꯏ ꯃꯥꯏꯆꯧꯕꯥꯅ ꯌꯥꯅꯥ ꯂꯩꯕ ꯑꯖꯥ ꯈꯨꯗꯤꯡꯃꯛ ꯃꯤ ꯑꯃꯒꯤ ꯋꯥꯔꯧ ꯃꯇꯤꯛꯆꯕ ꯑꯣꯏꯅꯤ꯫ ꯀꯟꯇ꯭ꯔꯣꯕꯔꯁꯤ ꯃꯁꯥ ꯑꯗꯨ ꯑꯁꯦꯡꯕꯥꯛꯄ ꯑꯃ ꯑꯣꯏꯅꯥ ꯂꯩꯔꯦ, ꯃꯔꯝꯗꯤ ꯃꯁꯤ 1843 ꯒꯤ ꯄꯥꯏꯑꯣꯅꯤꯌꯔ ꯆꯥꯔꯠꯇꯥ ꯏꯁꯤꯟꯅꯥ ꯏꯕꯥ ꯑꯣꯏꯔꯦ꯫ ꯏꯟꯁ꯭ꯄꯤꯔꯦꯁꯟꯒꯤ ꯈꯨꯠꯌꯦꯛ ꯑꯗꯨꯅꯥ ꯆꯥꯔꯠ ꯑꯗꯨ ꯑꯌꯥꯕꯥ ꯄꯤꯕꯅꯥ “ꯃꯥꯜ ꯆꯧꯔꯦꯕꯁꯤꯡ” ꯁꯤ ꯔꯣꯝꯒꯤ ꯃꯈꯜ ꯑꯃ ꯑꯣꯏꯅꯥ ꯆꯠꯅꯕ ꯑꯃꯁꯨꯡ ꯆꯥꯎꯊꯣꯛꯂꯦ, ꯑꯃꯁꯨꯡ ꯑꯆꯨꯝꯕꯥ ꯑꯗꯨꯒꯤ ꯑꯔꯨꯝ-ꯑꯁꯦꯟꯕ ꯍꯟꯅꯥ ꯆꯥꯎꯍꯜꯂꯦ; ꯃꯔꯝꯗꯤ ꯗꯣꯛꯇ꯭ꯔꯤꯟ ꯑꯗꯨ ꯌꯥꯅꯕ ꯍꯥꯏꯕꯁꯤ ꯑꯁꯦꯡꯕꯥꯛꯄ ꯑꯗꯨꯅ ꯑꯃꯁꯨꯡ ꯄ꯭ꯔꯣꯐꯦꯁꯤꯒꯤ ꯁ꯭ꯄꯤꯔꯤꯠꯀꯤ ꯑꯣꯔꯤꯇꯤ ꯑꯗꯨꯅ ꯑꯅꯤꯃꯛ ꯌꯥꯅꯕ ꯑꯣꯏꯅꯤ꯫

The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.

Pemahaman yang benar tentang para perompak bangsamu yang melambangkan Roma, ditambahkan kepada model nubuatan yang diberikan malaikat-malaikat kepada William Miller, karena hal itu selaras dengan model nubuatan yang ia pahami dan kemukakan, yaitu bahwa: Roma kafir dan Roma kepausan merupakan dasar bagi semua penerapan nubuatnya.

Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.

Tafsiran pribadi Uriah Smith yang mengidentifikasi raja utara dalam Daniel pasal sebelas ayat tiga puluh enam sebagai Prancis, lalu sebagai Turki dalam ayat empat puluh, merupakan dua pengenalan yang keliru terhadap raja utara. Penolakan Smith terhadap dasar-dasar pada tahun 1863 menimbulkan suatu kebutaan yang menghalanginya untuk melihat suatu kaidah nubuat yang paling mendasar, yaitu: bahwa kurang lebih pada masa Kristus, nubuat menggambarkan entitas-entitas rohani modern yang dilambangkan oleh entitas-entitas harfiah kuno. Paulus secara khusus mengajarkan kebenaran ini ketika ia menunjukkan bahwa yang datang terlebih dahulu adalah yang harfiah, dan sesudah itu yang rohani.

> Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.

> Алахдаа түрүүнд ирсэн нь сүнслэг нь бус, харин төрөлхийн нь мөн; түүнээс хойш сүнслэг нь ирдэг. 1 Коринт 15:46.

Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.

Smith e le karolo ya batho ba kgolagano ba ba neng ba emisitse Boprotestanta jo bo tlhanogileng jaaka batho ba Modimo, mme o ne a tshegetsa botsuolodi jwa bone fa a ne a gana “seven times,” a ba a tlhagisa chate ya gagwe ya 1863. Go dirisa tlhaloso ya gagwe ya sephiri go ne ga tsala tlhaloganyo e e seng boammaaruri ka ga Aramagedona mo go Baebele ya Tshenolo kgaolo ya lesome le borataro, e leng teko e nngwe gape malebana le tlhaloganyo e e siameng ka ga Roma.

With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.

Ka tseko ya ntlha e e malebana le magodu, Smith o ne a emela bao ba neng ba amegile mo tiragatsong ya ntlha ya setshwantsho sa makgarebane a le lesome. Jalo he, ka pono ya gagwe ya sebele ka ga kgosi ya bokone, o emela batho ba kgolagano ba neng ba tlogelwa fa thoko magareng ga 1856 le 1863, fa ba ne ba fetoga Kereke ya Basupi ba Letsatsi la Bosupa ya Laodikea. Jaaka go ne go ntse ka Maporotesetanta mo tsekong ya magodu, Smith o ne a itlhokomolosa taolo ya thutapuo ya temana eo a neng a e sokamisa ka tlhaloso ya gagwe ya sephiri, ka gonne ka thutapuo kgosi ya bokone go tswa mo temaneng ya masome a mararo le nngwe go ya go ya masome a manè le botlhano e nna ka tsotlhe le fela thata maatla a bopapa.

With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in 2 Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.

Са полемиком око „свакодневне“ уведене су лажи у адвентистичку историју од стране Вилија Вајта и А. Г. Данијелса, како би подржали старо протестантско гледиште да „свакодневна“ представља Христову службу у светилишту. Та посебна историја је била означена у Авакумовим таблицама, али је важно запазити лажно сведочанство повезано с промовисањем и утврђивањем тог погрешног гледишта, јер је исправно разумевање препознао Милер у 2. Солуњанима, где је предмет супротност између оних који љубе истину и оних који верују лажи.

“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.

“Khetla ka mehla” e oketsa kutlwisisong ya “mola hodima mola” ya hore kganetsano ya ho qetela ya Roma e etsahala nakong ya ho tshollwa ha Moya o Halalelang. Jwalokaha Moya o Halalelang o ntse o tshollwa o etswa hodimo, matla a tswang tlase a ntse a phahama mme a hapa ba a amohelang jwaloka matla a Modimo, leha e le thetso e matla.

> “The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.

> “Matla a mabedi a magolo ao a leng mo kganetsanong a a dira, lengwe le tswa kwa tlase, le lengwe le tswa kwa godimo. Motho mongwe le mongwe o mo tlase ga tlhotlheletso e e fitlhegileng ya lengwe kgotsa le lengwe, mme ditiro tsa gagwe di tla senola semelo sa tshusumetso e ditiro tseo di tswang mo go yone. Ba ba kopantsweng le Keresete ba tla dira ka tsotlhe mo ditseleng tsa ga Keresete. Ba ba leng mo kopanong le Satane ba tla dira ka tshusumetso ya moeteledipele wa bone, ba ganetsana le thata le tiro ya Mowa o o Boitshepo. Thato ya motho e tlogelwa e gololesegile go dira, mme ka tiro go senolwa gore ke moya ofe o o dirang mo pelong. ‘Lo tla ba itse ka maungo a bone.’” The 1888 Materials, 1508.

The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.

Perbandingan nubuatan dalam pertikaian mengenai “yang sehari-hari” ialah pengenalpastian suatu lambang naga sebagai lambang Kristus. Mereka yang menolak kebenaran itu, juga sedang menolak peranan Miller yang menemukan kebenaran ini, dan dengan berbuat demikian mereka sedang menolak Roh Kudus serta melakukan dosa yang tidak terampuni.

We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.

Ntwen den ka houkon ekãm afa ke Rome a esii ndobo mfã osoñ ke itia September 11, 2001 ke article anọñ.

> “We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.

> “Bíiʼ ánáʼádaalzhinígíí tʼáá ajiłiiʼgo tʼáá íiyisí dóó tʼáá íiyisígo baa nitsáhákeesii łehígíí bikááʼgi nidaʼiiʼą́. Tʼáá ałtsoni bikʼehgo nihájiʼígíí yáhoołʼaah. Áłchínígo ádaałtʼéego bee akʼeʼédaatʼééhígíí tʼáá ałníídęęʼ nihitsą́ą́dóó; doo nidaago iináanii daʼiilyeedígíí atʼéego tʼáá íiyisígo naashá. Tłʼóółʼáádii bił dah naaznilígíí yee haneʼéí dineʼé danihiká, dóó atsʼíísí baa nitsídáhígíí atsʼíísí ángelígíí bił daʼałtsʼíísgo Diyin God bichʼįʼ yikáʼígíí dóó Jesus bińdóóhígíí łaʼáągo naałniih; íiyisígo ákótʼéego, hahoodzohígíí shił naashágo Diyin bee ádahootʼééłígíí bee nitsáhákeesí yáʼátʼééhgo yáʼátʼééhgo daʼiilzinígíí bikááʼgi, dóó Diyin God bibéésh bee haneʼéí shíł bééhózinígíí nihikáʼadahwiilya. Tʼáá nihíł hólǫ́ǫ́go, tʼáá áshįįhígíí dóó tʼáá tʼáá ájíłiiʼgo daʼiilzinígíí tʼáá łaʼ bee hólǫ́ǫ́go doo tʼáá nihá bikáaʼ dah naasháhígíí bee yáhoojíł da nideeshʼą́ą́h da; ádíí áłtsʼíísí jiis deeskʼaazígíí nihájiʼigi átʼéego tʼáá ałtsoni dineʼé binizíʼígíí nidaatʼééhgo, bináhásdlį́į́hgo, dóó biniyé daʼałtʼéégo yáhoołʼaah. Diyin God nihá beʼakʼidiiłkaahígíí biniiyé hólǫ́ǫ́ nisin; doo bikʼehgo haneʼ, ádaatʼéego íiyisígo baa hwiindzinígíí, kʼédaʼáhii, ádééʼ, dóó bee naasháhígíí yił nidaʼiiłtsą́ da, dóó tʼáá nihíł hólǫ́ǫ́go “iiná” niháshneʼgo, jiis deeskʼaazí bikááʼgi nidaʼiiʼą́ą́hgo bee nihíł hólǫ́ da nitsin da. Tʼáá ałtsoni łeesʼáanii daʼíídoolkałígíí daʼíídoolkał; dóó áádóó tʼáá áshįįhgo doo daʼíídoolkałígíí, ádíí áłtsʼíísí jiis deeskʼaazígíí bee ádaałtʼéego daʼdootłʼizhí dóó daʼdootłʼizhígíí bee doo daʼíídoolkał da, tʼáá íiyisígo hoolʼą́ą́ł. Atsʼį́sii yáʼátʼééhgo Tsé Bitah Łikanígi bikááʼgi níłtsʼą́ą́ʼ; Christ tʼááłáʼígo bee naasháhíł hólǫ́ǫ́. Jesus ádíí jiis bíiʼ nidaʼiiʼą́ą́hígíí jiis yił chʼį́įdiiłʼį́į́łígíí yee haneʼ. Jiní, ‘Noe bił hazʼą́ą́gi áko tʼéego, Diné Biyázhí bichʼįʼ hólǫ́ǫ́gi áko tʼéego átʼéego dooleeł. Tʼáá niháłahgo tó yáhoołʼaahígíí biyiʼgi éí daʼą́ą́ł, daʼyishtłizh, naʼanishchį́ʼ, dóó naʼanishchį́ʼgo daʼałtʼéé, tʼááłáʼígo Noe tsinaaʼí bikáaʼgi yiiyáhgo dah naaznilígíí bikááʼgi; dóó tó yáhoołʼaahgo tʼáá ałtsoni yinaałʼinígíí yáhoołʼaahgo dah naaznilgo doo baa ahééh da; áko tʼéego Diné Biyázhí bichʼįʼ hólǫ́ǫ́gi dooleeł.’ ‘Áádóó Lot bił hazʼą́ą́gi áko tʼéego; daʼą́ą́ł, daʼyishtłizh, daʼałkʼid, daʼałnááh, daʼałchʼį́į́d, daʼałkéyahgo naashá; tʼáá ákótʼéego Lot Sodom yitahgóó náázgo, hahoodzoh bitsʼą́ą́dęęʼ kǫʼ dóó tsékooh bitah hodiilnihí yáhoołʼaahgo tʼáá ałtsoni yinaałʼin. Áko tʼéego Diné Biyázhí yáʼátʼééhgo hodiilnihí jiis bikááʼgi dooleeł.’ ‘Diné Biyázhí biyiʼ hózhǫ́ǫ́go, dóó ángelígíí yáʼátʼééhígíí tʼáá ałtsoni bił hólǫ́ǫ́go nánílʼį́į́hgo, áádóó biyiʼ hózhǫ́ǫ́gi bidáh naaltsoosí bikááʼgi naashá dooleeł: dóó tʼáá ałtsoni naaghanígíí bichʼįʼ nidaʼałkʼid dooleeł: dóó łį́į́ʼ dah naaznilígíí dibé nánízínígíí tʼáá ałtsoni dibé dóó tłʼízí yáhootʼeʼgo nahalinígíí áko tʼéego nihádaanádleeh: dóó dibé bikéyah yázhíígíí bikéʼehonaaʼę́ę́ʼgi nidaashá dooleeł, tłʼízí éí ałníʼáádęęʼ. Áádóó Hastiin Asdzáánígíí bikéʼehonaaʼę́ę́ʼgi naasháhígíí yee haneʼ dooleeł, Shizhéʼ bee hózhǫ́ǫ́go ałtsohígíí, nihá náásgóó, nihí biyiʼ łahgo naaznilígíí bikááʼgi nihá yáhoołʼaahígíí bitsʼą́ą́dęęʼ nihí biniiyé ádeestʼéego haneʼígíí kingdom łaʼ bee hólǫ́ǫ́go nidaałnííł.’ Ákótʼéego áádíí iiná yázhí biyiʼ nihá daʼałtʼééhígíí, ákóneʼ hahoodzoh iiná dah naasháhígíí nihá nídaaniidlį́į́ł; tʼáá niháhólǫ́ǫ́go nihádaałniih, Diyin God bikéyah naaznilígíí bił nihá hólǫ́ǫ́go lá, doodago tłʼoh chʼil yitah chʼį́į́dii nihá daʼdeeshááłígíí bił nihá hólǫ́ǫ́go. Diyin God nihá baa haneʼgo nihá nánídaalʼį́į́łígíí tʼáá ałtsoni índa; áádóó tʼáá íiyisígo bee bikáaʼ dah naasháhí ńtʼéego nihá ádoolnííł. ‘Diyin God niháłtso bił nihá yáʼátʼééhgo, bí éí tʼááłáʼígo Biyeʼ yázhí atʼéego nihá yáázhgo, tʼáá ałtsoni bichʼįʼ daʼiilzinígíí doo yił ną́ą́h da, tʼáá hááyú iiná be hólǫ́ǫ́ dooleeł.’” Youth Instructor, August 3, 1893.

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