Article

# Rome Establishes the Vision - Number Four

रूम डेन विज़न सेट अप — नम्बा फोर

Reviving Old Controversies: The Battle Over Prophetic Interpretation in Adventism

Мэссиандық қозғалыста пайғамбарлықты түсіндіру төңірегіндегі күрес: ескі даулардың қайта жандануы

Author

Jeff Pippenger

Published

August 8, 2024

Formats

PDF Unavailable
Word Unavailable
Song MP3

We have been forewarned that “old controversies” would be revived in the last days.

Kitaisong di siokna nangka “rangko-rangko bibo dal’gipa” ko bon∙kamgipa salrango piltaie ra∙gen ine.

> “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.” Selected Messages, book 2, 109.

> “Dalam sejarah dan nubuatan, Firman Tuhan menggambarkan pertentangan yang berkepanjangan antara kebenaran dan kesesatan. Pertentangan itu masih terus berlangsung. Hal-hal yang telah terjadi akan terulang kembali. Pertentangan-pertentangan lama akan dihidupkan kembali, dan teori-teori baru akan terus-menerus bermunculan.” Selected Messages, book 2, 109.

Invariably those old controversies were a satanic attempt to undermine the role of Modern Rome, for it is papal Rome of the last days who establishes the vision. There are several examples of this fact in the history of Adventism. The first was the controversy between the Protestants and the Millerites as represented upon the 1843 pioneer chart. The only reference on the sacred 1843 pioneer chart, which “was directed by the Lord and should not be altered,” that was not a direct reference to a prophetic truth of God’s word, was the representation of the controversy of the Millerites with the Protestants of that period. The Protestants identified the “robbers of thy people” of Daniel chapter eleven, verse fourteen as Antiochus Epiphanes, while the Millerites knew it was Rome.

និច្ចកាល ការជម្លោះចាស់ៗទាំងនោះ គឺជាការប៉ុនប៉ងរបស់សាតាំងដើម្បីបំផ្លាញតួនាទីរបស់រ៉ូមសម័យទំនើប ដ្បិតរ៉ូមបាបាលនៃថ្ងៃចុងក្រោយនេះហើយ ដែលបង្កើតឲ្យការនិមិត្តបានស្ថិតស្ថេរ។ មានឧទាហរណ៍ជាច្រើនអំពីសេចក្តីពិតនេះនៅក្នុងប្រវត្តិសាស្ត្ររបស់អាដវេនទីសម៍។ ឧទាហរណ៍ដំបូងគឺការជម្លោះរវាងប្រូតេស្តង់ និងពួកមីឡេរ៉ាយ ដូចដែលត្រូវបានតំណាងលើផែនទីអ្នកបើកផ្លូវឆ្នាំ 1843។ ការយោងតែមួយគត់នៅលើផែនទីអ្នកបើកផ្លូវដ៏បរិសុទ្ធ ឆ្នាំ 1843 ដែល «ត្រូវបានដឹកនាំដោយព្រះអម្ចាស់ ហើយមិនគួរត្រូវបានកែប្រែ» ដែលមិនមែនជាការយោងដោយផ្ទាល់ទៅកាន់សេចក្តីពិតព្យាករណ៍នៃព្រះបន្ទូលរបស់ព្រះ គឺជាការតំណាងអំពីការជម្លោះរបស់ពួកមីឡេរ៉ាយជាមួយនឹងពួកប្រូតេស្តង់នៃសម័យនោះ។ ពួកប្រូតេស្តង់បានកំណត់អត្តសញ្ញាណ «ពួកចោរប្លន់នៃប្រជារាស្ត្ររបស់អ្នក» ក្នុងដានីយ៉ែល ជំពូក 11 ខ 14 ថាជា អាន់ទីអូកូស អេពីផានេស ខណៈដែលពួកមីឡេរ៉ាយបានដឹងថា វាគឺរ៉ូម។

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.” 1843 Pioneer Chart.

> “164 Kev tuag ntawm Antiochus Epiphanes, uas, raws li paub tseeb, tsis tau sawv tawm tsam tus Tub Vaj Ntxwv ntawm cov Tub Vaj Ntxwv, vim nws twb tuag tau 164 xyoos lawm ua ntej tus Tub Vaj Ntxwv ntawm cov Tub Vaj Ntxwv yug los.” 1843 Pioneer Chart.

Thereafter there was the controversy between James White and Uriah Smith over the correct identification of the “king of the north” in Daniel chapter eleven. James was correct in identifying the “king of the north” in the final verses of Daniel eleven as papal Rome, or as I call it modern Rome. Smith argued the “king of the north” of Daniel chapter eleven, verse thirty-six was atheistic France.

Selepas itu timbullah pertikaian antara James White dan Uriah Smith mengenai pengenalpastian yang tepat bagi “raja utara” dalam Daniel fasal sebelas. James benar dalam mengenal pasti “raja utara” dalam ayat-ayat terakhir Daniel sebelas sebagai Roma kepausan, atau sebagaimana saya menyebutnya, Roma moden. Smith berhujah bahawa “raja utara” dalam Daniel fasal sebelas, ayat tiga puluh enam ialah Perancis ateis.

> “VERSE 36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done.

> “AYAT 36. Maka raja itu akan berbuat menurut kehendaknya sendiri; ia akan meninggikan dirinya dan membesarkan dirinya lebih daripada setiap allah, dan akan mengucapkan perkara-perkara yang ajaib menentang Allah segala allah, serta akan berhasil sampai murka itu digenapkan; sebab apa yang telah ditetapkan itu akan terlaksana.

> “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and the Revelation, 292.

> “Kgosi e e tlisiwang fa ga e ka se ka ya raya maatla a a tshwanang le a a neng a sa tswa go tlhokomelwa; e leng, maatla a bopapa; gonne dintlha tsotlhe tse di tlhalositsweng ga di kitla di nna boammaaruri fa di dirisiwa mo maatleng ao.” Uriah Smith, Daniel and the Revelation, 292.

Smith inserted his own “private interpretation” when he stated, “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” God’s Word never fails, and it is grammatically incorrect to use a human proposition to deny the clear grammatical structure of the passage. The verse says “and the king” which demands that the king being identified is the same king represented in the previous passage. There is no evidence of a new king, and Smith affirms the “same power which was last noticed” was the “papal power.” He acknowledges in his book that from verse thirty-one through verse thirty-five is the papal power, and with no grammatical evidence identifying a new king in verse thirty-six, he simply argues that the verses following verse thirty-five do not represent the prophetic characteristics of the papal power. He therefore inserts his opinion about France.

Smith ta inluh hrilhfiahna amah “private interpretation” a dah luh a, heti hian a sawi: “Hetah hian lal chu a lo luh chuan hma lama thu hriat tawh thuneihna, chu chu papal thuneihna; chu a ni thei lo; a chhan chu a thil tihfiahte hi chu thuneihna chungah chuan a lo tak tak lo vang.” Pathian Thu chu eng tikah mah a fail ngai lo; tin, mihring thu puitling pakhat hmanga thuin thupuan thu awmzia chiang tak leh grammar in a siam dan chiang tak kalh tûrin hman hi grammar lamah dik lo tak a ni. Châng chuan “and the king” tiin a sawi a, chu chuan hma lama thu-a hriat chhuah tawh lal chu mahni chu a ni tih a phût tlat. Lal thar pakhat awmna tûr hriat theihna reng reng a awm lo; tin, Smith hian “same power which was last noticed” chu “papal power” a ni tih a nemnghet. A lehkhabuah hian chang sawmthum leh pakhat atanga chang sawmthum leh panga thleng chu papal thuneihna a ni tih a pawm; tin, chang sawmthum leh rukah lal thar pakhat a awm tih hriat theihna grammar lam a awm lo va, chang sawmthum leh panga hnu lama chângte chuan papal thuneihna hrilhlâwmdan zawng zawng chu an entîr lo tih a sawi mai a ni. Chuvângin, France chungchâng a ngaih dan chu a dah luh ta a ni.

When Smith addresses verse forty, the faulty prophetic platform he has erected with his private interpretation forces him to identify a three way war, that by his conjectures identifies the king of the south as Egypt, who in the verse “pushes” against France, and Turkey he identifies as the king of the north who also comes against France. That added human interpretation builds a prophetic model that has Smith identifying a literal Armageddon, where Turkey marches to Jerusalem, marking the close of human probation as Michael stands up. Many books in Adventism’s history have been written correctly identifying the fallacy of such an application.

ခရစ်တော်၏ ပုဂ္ဂလိကအနက်ဖွင့်ဆိုချက်အပေါ် အခြေခံ၍ သူတည်ဆောက်ထားသော ချို့ယွင်းနေသည့် ပရောဖက်ပြုဖွဲ့စည်းပုံသည် Smith အား အပိုဒ်လေးဆယ်သို့ ရောက်လာသောအခါ သုံးဖက်မြောက်စစ်ပွဲတစ်ရပ်ကို သတ်မှတ်ဖော်ပြစေသည်။ ထိုအယူဆဆိုင်ရာ ခန့်မှန်းချက်များအရ ထိုအပိုဒ်တွင် ပြင်သစ်ကို “တိုက်ခိုက်ဖိနှိပ်” သော တောင်ဘက်ရှင်ဘုရင်ကို အီဂျစ်ဟု သူသတ်မှတ်ကာ၊ ပြင်သစ်ကိုလည်း ဆန့်ကျင်လာသူ မြောက်ဘက်ရှင်ဘုရင်ကို တူရကီဟု သူသတ်မှတ်သည်။ ထိုသို့ လူ့အနက်ဖွင့်ဆိုချက်ကို ထပ်ပေါင်းခြင်းက ပရောဖက်ပြုဖွဲ့စည်းပုံတစ်ရပ်ကို တည်ဆောက်ပေးပြီး၊ ထိုဖွဲ့စည်းပုံအရ မိက္ခေလ် ထမြောက်ရပ်တည်သဖြင့် လူသားတို့၏ စမ်းသပ်ကာလပိတ်သိမ်းချိန်ကို မှတ်သားပြသကာ၊ တူရကီသည် ယေရုရှလင်သို့ ချီတက်သွားသော အာမဂေဒုန်စစ်ပွဲကို Smith က အမှန်တကယ်ဖြစ်ပွားမည့်အရာအဖြစ် သတ်မှတ်ဖော်ပြစေသည်။ အက်ဒဗင်တစ်ဝါဒသမိုင်းတစ်လျှောက် ထိုသို့သော လက်တွေ့အသုံးချသတ်မှတ်မှု၏ မှားယွင်းချက်ကို မှန်ကန်စွာ ဖော်ထုတ်ညွှန်ပြသော စာအုပ်များစွာ ရေးသားထုတ်ဝေထားပြီးဖြစ်သည်။

It is not the purpose of this article to address the fruits of Uriah Smith’s private interpretation, but simply to identify the controversy that ensued when he began to promote his private interpretation, for as James White opposed his fallacious view it became another line of controversy in Adventism where the correct identification of Rome was attacked by a false application.

এ প্রবন্ধের উদ্দেশ্য উরিয়াহ স্মিথের ব্যক্তিগত ব্যাখ্যার ফলাফল আলোচনা করা নয়; বরং তিনি যখন তাঁর ব্যক্তিগত ব্যাখ্যা প্রচার করতে শুরু করলেন, তখন যে বিতর্কের সূত্রপাত হয়েছিল, কেবল সেটিই চিহ্নিত করা। কারণ জেমস হোয়াইট তাঁর ভ্রান্ত দৃষ্টিভঙ্গির বিরোধিতা করেছিলেন, ফলে এটি অ্যাডভেন্টবাদের মধ্যে আর-একটি বিতর্কের ক্ষেত্র হয়ে উঠেছিল, যেখানে রোমের সঠিক পরিচয়কে এক মিথ্যা প্রয়োগের মাধ্যমে আক্রমণ করা হয়েছিল।

There was also the long-drawn-out controversy over “the daily” in the book of Daniel, when Laodicean Adventism adopted the apostate Protestant view identifying “the daily” in the book of Daniel as Christ’s sanctuary ministry, in contradiction to the established foundational truth that “the daily” was a symbol of pagan Rome.

Ho bile le kgohlano ye telele ye e gogelago mabapi le “sa ka mehla” pukung ya Daniele, ge Adventisme ya Laodisea e amogela pono ya Boprotestanta bja bohlanogi ye e hlathollago “sa ka mehla” pukung ya Daniele bjalo ka bodiredi bja sehalalelo bja Kriste, go ganetšana le therešo ya motheo ye e hlomilwego ya gore “sa ka mehla” e be e le seswantšho sa Roma ya boheitene.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74.

> “Ndzi hetelele ndzi vona mayelana ni ‘siku ni siku’ (Daniyele 8:12) leswaku rito leri nge ‘xitlhavelo’ ri engeteriwe hi vutlhari bya munhu, naswona a ri hlangani ni tsalwa, naswona Hosi yi nyikele vonelo leri lulameke eka lava va twariseke xirilo xa nkarhi wa vuavanyisi. Loko ku ri ni vun’we, emahlweni ka 1844, kwalomu ka hinkwavo a va twananile eka vonelo leri lulameke ra ‘siku ni siku’; kambe eka mpfilumpfilu lowu veke kona ku sukela hi 1844, ku amukeriwe mavonelo man’wana, kutani munyama ni mpfilumpfilu swi landzele. Nkarhi a wu si tshama wu va xikambelo ku sukela hi 1844, naswona a wu nge he tlheli wu va xikambelo ni siku ni rin’we.” Early Writings, 74.

At the time of the end, in 1989, when the last six verses of Daniel eleven were unsealed, the king of the north was then recognized to be papal Rome, just as James White previously identified in his controversy with Uriah Smith. White had applied the methodology of “line upon line” as he addressed Smith’s fallacy. White argued if the last power represented in Daniel two, and the last power represented in Daniel seven, and the last power represented in Daniel eight were all Rome, then upon three lines of witnesses the power who comes to his end in Daniel eleven is Rome, not Smith’s claim that it is Turkey.

Suatu masa pengakhiran, iaitu pada tahun 1989, apabila enam ayat terakhir Daniel sebelas dinyahmeteraikan, raja utara ketika itu dikenal pasti sebagai Rom kepausan, sebagaimana James White telah terlebih dahulu mengenal pastinya dalam pertikaiannya dengan Uriah Smith. White telah menerapkan metodologi “baris demi baris” ketika beliau menangani kekeliruan Smith. White berhujah bahawa jika kuasa terakhir yang digambarkan dalam Daniel dua, dan kuasa terakhir yang digambarkan dalam Daniel tujuh, dan kuasa terakhir yang digambarkan dalam Daniel lapan, semuanya ialah Rom, maka berdasarkan tiga garis kesaksian, kuasa yang sampai kepada kesudahannya dalam Daniel sebelas ialah Rom, bukannya, seperti yang didakwa Smith, Turki.

The prophetic movement of the third angel which began in 1989, was confronted shortly after September 11, 2001 with a controversy over Joel chapter one. Within the first five verses, two witnesses, first of generations, then of insects identify a progressive destruction brought upon Adventism by Rome. The “drunkards” in prophecy according to Isaiah are the “scornful men which rule Jerusalem.” They awake in the fourth and final generation. The progressive destruction is a spiritual destruction for it is addressing Jerusalem of the last days, and from the rebellion of 1863 onward the Laodicean Seventh-day Adventists progressively imbibed in the doctrines of Rome.

Tšhikinya tsha vhuporofita tsha muruṅwa wa vhuraru, tshe tsha thoma nga 1989, tsho livhana hu si kale nga murahu ha 11 Khubvumedzi, 2001 na khanedzano malugana na Joele ndima ya u thoma. Kha ndimana thanu dza u thoma, ṱhanzi mbili—ya u thoma ya mirafho, ya vhuvhili ya zwikhokhonono—dzi sumbedza tshinyalelo i yaho i tshi aluwa ye ya ḓiswa kha Vhaadiventhisi nga Roma. “Vhadzidzivhadzi” kha vhuporofita u ya nga Yesaya ndi “vhatuka vha u nyadza vhane vha vhusa Yerusalema.” Vha vuwa kha murafho wa vhuṋa na wa u fhedzisela. Itsho tshinyalelo tshi aluwaho ndi tshinyalelo tsha muya, ngauri tshi khou amba na Yerusalema wa maḓuvha a u fhedzisela, nahone u bva kha vhutshinyi ha 1863 u ya phanḓa, Vhaadiventhisi vha laodisea vha ḓuvha ḽa vhusumbe vho ya vha tshi nwa nga zwiṱuku-zwiṱuku pfunzo dza Roma.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, for it is cut off from your mouth. Joel 1:1–5.

> Ana söz, Jehova a Joel, anan Pethuel, ma i tân. Hriat rawh u, u pa upate; ngaihthlak rawh u, ram chhunga cheng zawng zawngte. Hei hi in ni hunah a lo thleng tawh em? A nih loh leh, in pa-te ni hunah ngei pawh? In fate hnenah sawi rawh u; tin, in fatein an fate hnenah sawi se; an fatein chuan thlahthar dang hnenah sawi bawk se. Palmerworm-in a hnutchhiah chu locust-in a ei; locust-in a hnutchhiah chu cankerworm-in a ei; cankerworm-in a hnutchhiah chu caterpillar-in a ei. Harh rawh u, u ruih hote, ka rawh u; au rawh u, u uain dawnte zawng zawngte; uain thar avangin; i ka atangin a cut off ta si a. Joel 1:1–5.

After the great buildings of New York City came down, it was understood that the latter rain then began to “sprinkle”, and that the controversy of Habakkuk chapter two, that was fulfilled in Millerite history, was once again under way. The controversy was over correct prophetic methodology.

งาเน้อแท้ก๋างตึกใหญ่ ๆ ในนครนิวยอร์กพังทลายลงแล้ว ก็เป็นตี้เข้าใจกั๋นว่า ฝนปลายฤดูได้เริ่ม “พร่างพรม” เมื่อนั้น และว่าข้อโต้แย้งในพระธรรมฮาบากุก บทที่สอง อันได้สำเร็จแล้วในประวัติศาสตร์ขบวนการมิลเลอไรต์ ก็กำลังดำเนินขึ้นอีกครั้งหนึ่ง ข้อโต้แย้งนั้นเกี่ยวกับระเบียบวิธีแห่งคำพยากรณ์ที่ถูกต้อง

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:1–5.

> Ndzi ta yima eswivonelweni swa mina, ndzi tisekela ehenhla ka xihondzo, ndzi rindza ku vona leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Kutani Yehovha a ndzi hlamula, a ku: Tsala xivono, u xi endla erivaleni etimhandleni, leswaku loyi a xi hlayaka a kota ku tsutsuma. Hikuva xivono xa ha ri xa nkarhi lowu vekiweke; kambe emakumu xi ta vulavula, xi nga ka xi nga hembe. Hambiloko xi hlwela, xi rindzele; hikuva hakunene xi ta fika, xi nga ka xi nga hlweri. Vonani, moya wa loyi a tinyungubyisaka a wu lulamanga endzeni ka yena; kambe lowo lulama u ta hanya hi ripfumelo ra yena. Ina kambe, hikuva u dyoha hi vhinyo, i munhu wa ku tikukumuxa, naswona a nga tshami ekaya; u kurisa ku navela ka yena kukota sirha, naswona u fana ni rifu, a nga tshiki ku eneriseka; kambe u tihlengeletela matiko hinkwawo, a tihlengeletela vanhu hinkwavo. Habakuki 2:1–5.

The testing of Habakkuk two typified the testing of the movement of the one hundred and forty-four thousand which began when the mighty angel of Revelation chapter eighteen descended on September 11, 2001. Then a controversy began between those who stood upon the foundations of Adventism represented upon the 1843 pioneer chart, and those who in Habakkuk transgress “by wine” and who were the “drunkards” of Joel who then “awoke,” only to have the “new wine” cut off from their “mouth.”

Ukuhlolwa kukaHabakuki ezimbili kwakufanekisela ukuhlolwa komnyakazo wabantu abayizinkulungwane eziyikhulu namashumi amane nane, owaqala lapho ingelosi enamandla yesAmbulo isahluko seshumi nesishiyagalombili yehla ngoSepthemba 11, 2001. Khona-ke kwaqala impikiswano phakathi kwalabo ababemi phezu kwezisekelo zobu-Adventist ezimelelwa eshadini lamaphayona lika-1843, nalabo abathi kuHabakuki beqe umthetho “ngewayini,” futhi ababeyibo “izidakwa” zikaJoweli ezase “ziphaphama,” kodwa ukuze “iwayini elisha” lisuswe “emlonyeni” wazo.

The Hebrew word “reproved” in verse one means “argued with”. The argument given to the Millerite watchmen was represented upon the 1843 pioneer chart which was produced in May of 1842 in fulfillment of these verses. One class who lived by their faith was in controversy over the prophetic present truth message for that period, with another class who transgressed by wine. Those are Joel’s drunkards who awake to find the wine, a symbol of doctrine, is cut off from their mouths. They are Isaiah’s drunkards of Ephraim who rule Jerusalem and are unable to understand the book that is sealed.

୧ ନମ୍ବର ପଦ୍ୟରେ “reproved” ପାଇଁ ବ୍ୟବହୃତ ହିବ୍ରୁ ଶବ୍ଦର ଅର୍ଥ “ତର୍କ କଲେ” ଅଟେ। ମିଲେରୀୟ ପାହାରାଦାରମାନଙ୍କୁ ଯେ ତର୍କ ଦିଆଯାଇଥିଲା, ସେଥି 1843 ପ୍ରାରମ୍ଭିକ ଚାର୍ଟ ଉପରେ ପ୍ରତିନିଧିତ୍ୱ କରାଯାଇଥିଲା, ଯାହା 1842 ମସିହାର ମେ ମାସରେ ଏହି ପଦ୍ୟଗୁଡ଼ିକର ପୂରଣରେ ପ୍ରସ୍ତୁତ ହୋଇଥିଲା। ଏକ ଶ୍ରେଣୀ, ଯେଉଁମାନେ ନିଜମାନଙ୍କର ବିଶ୍ୱାସ ଦ୍ୱାରା ବଞ୍ଚୁଥିଲେ, ସେହି ଅବଧି ପାଇଁ ଥିବା ଭବିଷ୍ୟଦ୍ବାଣୀମୂଳକ ବର୍ତ୍ତମାନ ସତ୍ୟର ସନ୍ଦେଶ ସମ୍ବନ୍ଧରେ ବିବାଦରେ ଥିଲେ, ଅନ୍ୟ ଏକ ଶ୍ରେଣୀ ସହିତ ଯେଉଁମାନେ ଦ୍ରାକ୍ଷାରସ ଦ୍ୱାରା ଅତିକ୍ରମ କରୁଥିଲେ। ସେମାନେ ଯୋଏଲଙ୍କର ସେହି ମଦ୍ୟପମାନେ, ଯେଉଁମାନେ ଜାଗି ଦେଖନ୍ତି ଯେ ଦ୍ରାକ୍ଷାରସ, ଯାହା ଶିକ୍ଷାର ଏକ ପ୍ରତୀକ, ସେମାନଙ୍କର ମୁଖରୁ କାଟି ଦିଆଯାଇଛି। ସେମାନେ ଯିଶାୟାଙ୍କର ଇଫ୍ରାୟିମର ମଦ୍ୟପମାନେ, ଯେଉଁମାନେ ଯେରୁଶାଲେମ ଉପରେ ଶାସନ କରନ୍ତି ଏବଂ ମୁଦ୍ରାଙ୍କିତ ପୁସ୍ତକକୁ ବୁଝିବାରେ ଅସମର୍ଥ ଅଟନ୍ତି।

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. . .. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. . .. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 28:1–3, 14; 29:9–12.

> Celakalah mahkota kesombongan, orang-orang mabuk Efraim, yang keindahannya yang mulia adalah bunga yang layu, yang berada di puncak lembah-lembah yang subur milik mereka yang dikalahkan oleh anggur! Lihatlah, Tuhan mempunyai seorang yang perkasa dan kuat, yang seperti badai hujan es dan topan pembinasa, seperti banjir air dahsyat yang meluap-luap, akan melemparkannya ke bumi dengan tangan-Nya. Mahkota kesombongan, orang-orang mabuk Efraim, akan diinjak-injak oleh kaki.... Tercenganglah kamu dan terpesonalah; berteriaklah dan menjeritlah: mereka mabuk, tetapi bukan karena anggur; mereka terhuyung-huyung, tetapi bukan karena minuman keras.... Sebab itu dengarkanlah firman Tuhan, hai orang-orang pencemooh, yang memerintah bangsa ini yang ada di Yerusalem. Karena Tuhan telah mencurahkan ke atasmu roh tidur nyenyak, dan telah memejamkan matamu: para nabi dan para pemimpinmu, para pelihat telah Ia selubungi. Dan seluruh penglihatan itu bagimu telah menjadi seperti perkataan sebuah kitab yang termeterai, yang diberikan orang kepada seseorang yang terpelajar, katanya, Bacalah ini, aku mohon kepadamu; tetapi ia berkata, Aku tidak dapat, sebab kitab itu termeterai: Dan kitab itu diberikan kepada orang yang tidak terpelajar, katanya, Bacalah ini, aku mohon kepadamu; tetapi ia berkata, Aku tidak terpelajar. Yesaya 28:1–3, 14; 29:9–12.

The argument of Habakkuk between the drunkards of Ephraim and those who walk by faith in God’s prophetic Word is specifically identified as the argument over correct versus incorrect methodology in Isaiah’s testimony, for Isaiah identifies that it is the methodology of “line upon line” that causes the drunkards to stumble and enter into a covenant of death.

Bantahan dalam Habakuk antara para pemabuk Efraim dan mereka yang hidup oleh iman kepada Firman nubuat Allah secara khusus dikenali sebagai bantahan mengenai metodologi yang benar berbanding metodologi yang salah dalam kesaksian Yesaya, kerana Yesaya mengenal pasti bahawa metodologi “baris demi baris” itulah yang menyebabkan para pemabuk tersandung lalu masuk ke dalam suatu perjanjian maut.

> But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. 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. Isaiah 28:7–15.

> Tetapi mereka juga telah sesat oleh anggur, dan oleh minuman keras menyimpang dari jalan; imam dan nabi telah sesat oleh minuman keras, mereka ditelan oleh anggur, mereka menyimpang dari jalan oleh minuman keras; mereka sesat dalam penglihatan, mereka tersandung dalam pertimbangan. Sebab segala meja penuh dengan muntah dan kenajisan, sehingga tidak ada tempat yang bersih. Kepada siapakah ia akan mengajarkan pengetahuan? dan kepada siapakah ia akan membuat pengertian tentang ajaran? kepada mereka yang disapih dari susu, dan dijauhkan dari buah dada. Sebab perintah harus atas perintah, perintah atas perintah; baris atas baris, baris atas baris; di sini sedikit, dan di sana sedikit: Sebab dengan bibir yang gagap dan dengan bahasa lain Ia akan berbicara kepada bangsa ini. Kepada mereka Ia telah berfirman, Inilah perhentian yang dengannya kamu dapat membuat yang letih mendapat perhentian; dan inilah penyegaran: namun mereka tidak mau mendengar. Tetapi firman Tuhan bagi mereka adalah perintah atas perintah, perintah atas perintah; baris atas baris, baris atas baris; di sini sedikit, dan di sana sedikit; supaya mereka pergi, lalu jatuh terlungkup ke belakang, dan diremukkan, dan terjerat, dan tertangkap. Sebab itu dengarlah firman Tuhan, hai orang-orang pencemooh, yang memerintah bangsa ini yang ada di Yerusalem. Karena kamu telah berkata, Kami telah mengikat perjanjian dengan maut, dan dengan dunia orang mati kami telah mengadakan persetujuan; apabila cambuk yang meluap itu melintas, itu tidak akan sampai kepada kami: sebab kami telah menjadikan dusta tempat perlindungan kami, dan di bawah kepalsuan kami telah menyembunyikan diri. Yesaya 28:7–15.

Isaiah then identifies what God placed into the controversy of Habakkuk that would bring judgment upon the drunkards, and it was the foundation stone, the “seven times” of Leviticus twenty-six, which was the first time prophecy that Gabriel and the angels led William Miller to understand.

Jesaya banjur ngandharake apa sing Gusti Allah lebokake ing sajroning pasulayané Habakuk sing bakal ndatangkaké paukuman marang para wong mendem, yaiku watu dhasar, “pitu kaping” ing Imamat likur enem, sing dadi ramalan wektu kang kapisan sing diparingaké pangerten marang William Miller déning Jibril lan para malaékat.

> 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 28:16–18.

> Oleh itu demikianlah firman Tuhan Allah, Lihatlah, Aku meletakkan di Sion sebuah batu sebagai dasar, batu yang teruji, batu penjuru yang indah, suatu dasar yang teguh: barangsiapa yang percaya tidak akan tergesa-gesa. Penghakiman juga akan Kutetapkan menurut tali pengukur, dan kebenaran menurut unting-unting; dan hujan batu akan menyapu bersih perlindungan dusta, dan air akan melimpahi tempat persembunyian. Dan perjanjianmu dengan maut akan dibatalkan, dan persetujuanmu dengan dunia orang mati tidak akan tetap berdiri; apabila cemeti yang melanda itu melintas, maka kamu akan diinjak-injak olehnya. Yesaya 28:16–18.

Shortly after the Lord led His people back to the old paths, beginning on September 11, 2001 there was a group who had been participating in the movement who determined that the four insects of Joel represented Islam of the third woe. When the methodology of “line upon line” had been opened up to God’s people in that final generation, a key prophetic rule was recognized. That rule is the triple application of prophecy, and the group that determined the four generations of Joel represented Islam of the third woe, incorrectly applied the rule of a triple application of prophecy to uphold their incorrect application.

ไม่นานหลังจากที่องค์พระผู้เป็นเจ้าได้ทรงนำประชากรของพระองค์กลับสู่หนทางโบราณ ตั้งแต่วันที่ 11 กันยายน ค.ศ. 2001 เป็นต้นมา ได้มีกลุ่มหนึ่งซึ่งเคยมีส่วนร่วมในขบวนการนั้น ตัดสินว่าตั๊กแตนสี่ชนิดในพระธรรมโยเอลเป็นสัญลักษณ์แทนอิสลามแห่งวิบัติประการที่สาม เมื่อระเบียบวิธี “บรรทัดซ้อนบรรทัด” ได้ถูกทรงเปิดเผยแก่ประชากรของพระเจ้าในชนรุ่นสุดท้ายนั้น กฎเชิงพยากรณ์ข้อสำคัญประการหนึ่งก็ได้รับการตระหนักรับรู้ กฎนั้นคือการประยุกต์ใช้คำพยากรณ์สามชั้น และกลุ่มที่ตัดสินว่าคนสี่ชั่วอายุในพระธรรมโยเอลเป็นสัญลักษณ์แทนอิสลามแห่งวิบัติประการที่สามนั้น ได้ประยุกต์ใช้กฎว่าด้วยการประยุกต์ใช้คำพยากรณ์สามชั้นอย่างผิดพลาด เพื่อค้ำจุนการประยุกต์ใช้อันไม่ถูกต้องของตน

Then in the 2014 time period Satan was allowed into this movement with the homosexual “woke” agenda out of Great Britain and Australia that based its attack upon a false interpretation of the history represented in Daniel chapter eleven verses one through fifteen. The pro-homosexual leaders who infiltrated and attacked this movement ultimately claimed that Adventism needed to apologize to the pope of Rome, for supposedly making false accusations against the antichrist, the pope of Rome. The purpose of this attack was to slay the movement, and primarily to produce confusion on the very passage (Daniel 11:1–15) where “the robbers of thy people” are identified.

Huno muri icyo gihe cyo mu mwaka wa 2014 ni ho Satani yemerewe kwinjira muri uyu mutwe binyuze muri gahunda ya “woke” y’abaryamana bahuje ibitsina yavaga mu Bwongereza no muri Ositaraliya, gahunda yashingiye igitero cyayo ku gusobanura nabi amateka agaragazwa muri Daniyeli igice cya cumi na kimwe, umurongo wa mbere kugeza ku wa cumi na gatanu. Abayobozi bashyigikiraga abaryamana bahuje ibitsina binjiye muri uyu mutwe kandi bawugabaho ibitero, amaherezo bemeza ko Abadivantisiti bagombaga gusaba imbabazi papa w’i Roma, kuko ngo bari barashinje ibinyoma antikristo, ari we papa w’i Roma. Intego y’icyo gitero yari ukwica uwo mutwe, kandi by’umwihariko guteza urujijo ku byerekeye uwo murongo ubwawo (Daniyeli 11:1–15) aho “abambuzi bo mu bwoko bwawe” bamenyekanishirizwa.

All these controversies were an attempt by Satan to confuse the symbol of papal Rome. There is nothing new under the sun, according to the wisest man who ever lived. Today the controversy is again based upon the identification of Rome, symbolized as “the robbers of thy people”. The new and private interpretation claims “the robbers of thy people” is the United States, and in doing so they are evidently unaware that this is the identical controversy as the very first controversy between the Millerites and Protestants, and the old saying attributed to sixteenth century author John Heywood that states, “There are none so blind as those who will not see.” Another variation of his phrase is “None so deaf as those who will not hear.” Most probably don’t know this phrase is attributed to Heywood, nor do they understand that the phrase of Heywood was derived from the Bible passages such as found in Jeremiah, Isaiah and quoted by Jesus in the New Testament.

Vosila nohle hinkwato a ku ri matshalatshala ya Sathana yo pfilunganya xifaniso xa Rhoma ya vupapa. A ku na nchumu lowuntshwa ehansi ka dyambu, hilaha swi vuriwaka hakona hi munhu wo tlhariha ngopfu loyi a nga tshama a hanya. Namuntlha, njhekanjhekisano wu tlhela wu akiwa ehenhla ka ku tivisiwa ka Rhoma, leri ri fanekiseriweke tanihi “vaphangi va vanhu va wena”. Nhlamuselo leyintshwa naswona ya xihundla yi vula leswaku “vaphangi va vanhu va wena” i United States, naswona hi ku endla sweswo, swi le rivaleni leswaku a va swi tivi leswaku lowu hi wona kanye njhekanjhekisano lowu fanaka ni njhekanjhekisano wo sungula swinene exikarhi ka vaMillerite ni Maprotestente, ni marito ya khale lama vuriwaka leswaku ma huma eka mutsari wa lembe-xidzana ra vukhume na tsevu, John Heywood, lama nge, “A ku na lava feke mahlo ku fana ni lava alaka ku vona.” Ku cinca kun’wana ka xivulwa xakwe hi loku nge, “A ku na lava feke tindleve ku fana ni lava alaka ku twa.” Swi tikomba leswaku vo tala a va swi tivi leswaku xivulwa lexi xi vuriwa leswaku xi huma eka Heywood, naswona a va twisisi leswaku xivulwa xa Heywood xi huma eBibeleni, eka tindzimana to fana ni leti kumekaka eka Yeremiya, Esaya, naswona ti tshahiwe hi Yesu eTestamenteni Leyintshwa.

> Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:21.

> Dengarlah sekarang ini, hai bangsa yang bodoh dan tidak berpengertian; yang mempunyai mata, tetapi tidak melihat; yang mempunyai telinga, tetapi tidak mendengar. Yeremia 5:21.

It is Daniel’s “wicked” and Matthew’s “foolish virgins” that do not understand the “increase of knowledge”. The increase of knowledge in 1989 was primarily the recognition that the last six verses of Daniel chapter eleven identify the final rise and fall of papal, or as I labeled it Modern Rome. The verses identify the United States, but only the relation of the United States to the papal power. The “wicked” and “foolish” are contrasted with the “wise”, and the wise of the last days do have understanding of the increase of knowledge in 1989. The foolish are those who have eyes, but do not see, and ears and do not hear.

Diyel düa “adaŋgbaŋ” ni Matiü düa “ŋon yɛriŋ” ka “makaa ya nyɛgma” pooŋ la nyɛŋ. Makaa ya nyɛgma din 1989 ni la nyɛŋ ka, Daniel kapitaa 11 gbãa yɛn pɛi ya wɔlɛ ka papaal paŋ ya kɔlɛŋ kpaa ni kpaaŋ la sole—yaa, m be la yeli la “Romei Mɔdɛn”. Gbãa wɔlɛ la ka Amerika yeli, ama Amerika ni papaal paŋ la yɔlɛŋ nɛ baa la ko. “Adaŋgbaŋ” ni “ŋon yɛriŋ” la ba tɔɔ “ŋmɛri” la nɔɔ, ka ŋmɛri ya dɔŋgɔŋ yɔlɛ ya makaa ya nyɛgma din 1989 ni la. Ŋon yɛriŋ la ba yɛ mɛ ya nɛɛ nyɛ, ama ba ka nyɛ; ka ba yɛ tulu, ama ba ka yɛl.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:8–10.

> Na mo tekoa lisu ya Mokonzi, elobaki: “Nani nakotinda, mpe nani akokende mpo na biso?” Bongo nalobaki: “Nazali awa; tinda ngai.” Mpe alobaki: “Kende, mpe yebisa bato oyo: Boyoka solo, kasi bososola te; mpe botala solo, kasi bomona te. Komisa motema ya bato oyo monene, mpe salisa matoi na bango kilo, mpe kanga miso na bango; noki bamonaka na miso na bango, mpe bayoka na matoi na bango, mpe basosola na motema na bango, mpe babongwana, mpe babikisama.” Yisaya 6:8–10.

The people being addressed in Isaiah chapter six, are those who profess to be in the “present truth” message that arrived on September 11, 2001, for Isaiah six marks the passage as occurring when “the earth is full of the glory of the Lord”. The earth was lightened with God’s glory when the angel of Revelation eighteen descended when the great buildings of New York City were thrown down by a touch from God.

Orang-orang yang disapa dalam Yesaya pasal enam ialah mereka yang mengaku berada dalam pekabaran “kebenaran masa kini” yang datang pada 11 September 2001, kerana Yesaya enam menandai petikan itu sebagai berlaku ketika “bumi penuh dengan kemuliaan TUHAN”. Bumi diterangi dengan kemuliaan Allah ketika malaikat Wahyu lapan belas turun, apabila bangunan-bangunan besar di Kota New York dihempaskan oleh suatu sentuhan daripada Allah.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Isaiah 6:1–4.

> Нгуси ја узија а куфиле, мене ја монэ Иҳова а дулгане сиа тусуса али е луне, а чжуси јуаа ни аҳаза ни хоба; виале виаке виа дзадза темпло. Ангуе ане ае серофимс: кила моцзи акое ну махаранге матату; не махаранге ма билири а фуника лусо луа ке, не махаранге ма билири а фуника мингуру иаке, ма не махаранге ма билири а пафуфула. Умо а кхувилия кунгуе, ака тје, Мцвену, мцвену, мцвену, нди Иҳова а мацхости: инси јосе ја дзала ни тховхеле иаке. Мигоцхо ја мураго ја сусунгусека на ндиву иа уја а кхувилия, ма нджу ја дзала ја дзадза москхи. Исаиа 6:1–4.

Sister White connects the angel’s proclamation with the event that marks when the angel of Revelation chapter eighteen fills the earth with his glory.

Saura White nakasaie rin puan ni ensel na proclamation iti pangyayari a mangmarka no kaano a ti ensel iti Apocalipsis kapitulo dieciocho ket punnoenna ti daga iti dayag na.

> “When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

> “Apabila Allah hendak mengutus Yesaya dengan suatu pekabaran kepada umat-Nya, Ia terlebih dahulu mengizinkan nabi itu melihat dalam penglihatan ke dalam ruang maha kudus di dalam kaabah. Tiba-tiba pintu gerbang dan tabir bagian dalam kaabah itu seolah-olah terangkat atau tersingkap, dan ia diizinkan memandang ke dalam, ke ruang maha kudus, tempat yang bahkan kaki nabi itu pun tidak boleh memasukinya. Maka tampaklah di hadapannya suatu penglihatan tentang Yehuwa yang duduk di atas takhta yang tinggi dan menjulang, sementara punca kemuliaan-Nya memenuhi kaabah itu. Di sekeliling takhta itu ada serafim, sebagai pengawal di sekitar Raja yang agung itu, dan mereka memantulkan kemuliaan yang mengelilingi mereka. Ketika nyanyian pujian mereka bergema dalam nada penyembahan yang mendalam, tiang-tiang gerbang itu pun gemetar, seakan-akan diguncangkan oleh gempa bumi. Dengan bibir yang tidak dicemari dosa, malaikat-malaikat ini mencurahkan pujian kepada Allah. ‘Kudus, kudus, kuduslah TUHAN semesta alam,’ seru mereka; ‘seluruh bumi penuh dengan kemuliaan-Nya.’ [Lihat Yesaya 6:1–8.]”

> “The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’” Gospel Workers, 21.

> “Тақтың айналасындағы серафтар Құдайдың ұлылығын көргенде, қастерлі үрейге соншалық толады, сондықтан олар бір сәтке де өздеріне сүйсіне қарамайды. Олардың мадақтауы — Әскерлер Иесіне арналған. Бүкіл жер Оның даңқына толатын болашаққа көз тіккенде, жеңісті ән әуезді жырмен бірінен біріне жаңғырып жетеді: ‘Қасиетті, қасиетті, қасиетті — Әскерлер Иесі’.” Gospel Workers, 21.

Isaiah, representing God’s people during the sealing time that began on September 11, 2001, was given a message to carry to a people who had eyes, but did not choose to see, and ears, but did not choose to hear. Jesus, as Alpha and Omega, illustrates the end of the sealing time of the one hundred and forty-four thousand with the beginning. At the end there will again be a messenger represented by Isaiah who carries a message to a people who choose not to see and hear. That message will produce the final purging of the one hundred and forty-four thousand. The message is the words of Truth, that are brought from God’s prophetic testimony. That prophetic testimony is the “vision” that is established by the power symbolized as “the robbers of thy people”.

Yesaya, yang mewakili umat Allah selama masa pemeteraian yang dimulai pada 11 September 2001, diberikan suatu pekabaran untuk dibawa kepada suatu umat yang mempunyai mata, tetapi tidak memilih untuk melihat, dan telinga, tetapi tidak memilih untuk mendengar. Yesus, sebagai Alfa dan Omega, menggambarkan akhir dari masa pemeteraian seratus empat puluh empat ribu itu bersama dengan permulaannya. Pada akhirnya, akan ada lagi seorang utusan yang dilambangkan oleh Yesaya, yang membawa suatu pekabaran kepada suatu umat yang memilih untuk tidak melihat dan mendengar. Pekabaran itu akan menghasilkan penyucian terakhir dari seratus empat puluh empat ribu itu. Pekabaran itu adalah perkataan-perkataan Kebenaran, yang dibawa dari kesaksian nubuatan Allah. Kesaksian nubuatan itu adalah “penglihatan” yang ditegakkan oleh kuasa yang dilambangkan sebagai “para perampok dari bangsamu”.

In the next article we will take each of these controversies and lay them over each other in a line-upon-line fashion. The Millerite line, the Smith and White line, the “daily” line, the “king of the north” in 1989 line, the insects of Joel line and the current controversy. Six old controversies, which when viewed line-upon-line clearly uphold the truth of the first controversy which is represented upon the 1843 pioneer chart. That truth being that Rome is “the robbers of thy people”, who exalt themselves, and who fall, and establish the vision.

Ɛnyɛmma a ɛdi hɔ no mu no, yɛbɛfa akyinnyeɛ yi mu biara na yɛde abobɔ wɔn ho wɔ line-upon-line kwan so. Millerite line no, Smith ne White line no, “daily” line no, “atifi fam hene” wɔ 1989 line no, Yoel mmoawa line no ne akyinnyeɛ a ɛrekɔ so mprempren no. Akyinnyeɛ dada nsia, a sɛ wɔhwɛ wɔn line-upon-line a, wɔgyina nokware a ɛwɔ akyinnyeɛ a edi kan no so pefee, deɛ wɔgyina hɔ ma wɔ 1843 pioneer chart no so. Saa nokware no ne sɛ Roma ne “wo nkurɔfoɔ mu apoobɔfoɔ” no, wɔno na wɔma wɔn ho so, na wɔhwe ase, na wɔde anisoadehunu no si hɔ.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Ndzi vonile leswaku chati ya 1843 yi kongomisiwe hi voko ra Hosi, ni leswaku a yi fanelanga ku cinciwa; leswaku tinhlayo a ti ri hilaha A swi lavaka hakona; leswaku voko ra Yena a ri ri ehenhla ka yona kutani ri fihla xihoxo eka tin’wana ta tinhlayo, leswaku ku nga vi na loyi a nga xi vonaka, ku fikela loko voko ra Yena ri susiwa.” Early Writings, 74.

To reject the truths upon that chart is to simultaneously reject the authority of the Spirit of Prophecy, and the chart identifies that it is Rome, not the United States, who establishes “the vision”, which is the vision that Solomon instructs us that without that “vision”, God’s people will perish.

Ho gana marigalong ajaw rangko jegalani, Prophecy-ni Spirit-ni bilko apsan somoio jegalani ong’a; aro o chart-o ma∙siata je, “the vision” ko songgipa Rome ong’a, United States ong’aija; ian ua “vision” ong’a je Solomon anchingna skie on∙a je, ua “vision” gri ong∙ode, Isolni manderang gimaatako man∙gen.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Setane ke... ka mehla a gatelela tša bofora—go aroša batho therešong. Thetšo ya mafelelo-thata ya Setane e tla ba go dira gore bohlatse bja Moya wa Modimo bo hloke matla ka mo go feletšego. ‘Mo go se nago pono, setšhaba se a timela’ (Diema 29:18). Setane o tla šoma ka bohlale bjo bo tlwaetšego, ka ditsela tše di fapafapanego le ka mekgatlo e fapanego, go šišinya tshepo ya mašalela a setšhaba sa Modimo bohlatseng bja therešo.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “ဘုရားသခင်၏ သက်သေခံချက်များအပေါ်တွင် စာတန်ဆန်သော မုန်းတီးမှုတစ်ရပ် လောင်ကျွမ်းပေါ်ပေါက်လာလိမ့်မည်။ စာတန်၏ လှုပ်ရှားဆောင်ရွက်ချက်များမှာ အသင်းတော်များ၏ ၎င်းတို့အပေါ် ယုံကြည်ခြင်းကို မတည်မငြိမ်ဖြစ်စေရန် ဖြစ်လိမ့်မည်။ အကြောင်းမူကား၊ ဘုရားသခင်၏ ဝိညာဉ်တော်၏ သတိပေးချက်များ၊ ပြစ်တင်ဆုံးမချက်များနှင့် အကြံပေးညွှန်ကြားချက်များကို နားထောင်လိုက်နာလျှင်၊ စာတန်သည် မိမိ၏ လှည့်ဖြားမှုများကို သွင်းသွင်းနိုင်ရန်နှင့် မိမိ၏ မှားယွင်းလှည့်ဖြားချက်များအတွင်း ဝိညာဉ်များကို ချည်နှောင်ထားနိုင်ရန် ဤမျှ ထင်ရှားလွယ်ကူသော လမ်းကြောင်းတစ်ခုကို မရနိုင်သောကြောင့် ဖြစ်သည်။” Selected Messages, book 1, 48.

> “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.

> “Kaɗah ndi amba a mona i bva nga fhasi ha zwa nṱha, ane a vhala mbilu dza vhathu vhoṱhe, u amba nga ha avho vhe vha vha na tshedza tshihulu a ri: ‘A vha tambudzwi nahone a vha mangali nga mulandu wa nyimele yavho ya vhudilisi na ya muya.’ Ee, vho nanga ndila dzavho vhone vhaṋe, nahone mbilu yavho i takalela zwinyadzi zwavho. Nṋe-vho ndi ḓo nanga u fhurwa havho, nahone ndi ḓo ḓisa nyofho dzavho kha vhone; ngauri musi ndi tshi vhidza, a hu na o fhindulaho; musi ndi tshi amba, a vho ngo pfa: fhedzi vho ita vhuvhi phanḓa ha maṱo Anga, nahone vho nanga zwine Nṋe nda sa zwi takalele.’ ‘Mudzimu u ḓo vha rumela u fhurwa hu re na maanḓa, uri vha tende mazwifhi,’ ngauri a vho ngo ṱanganedza lufuno lwa ngoho, uri vha kone u tshidzwa,’ ‘fhedzi vho takalela u sa luga.’ Yesaya 66:3, 4; 2 Vhathesalonika 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.’” Testimonies, volume 8, 249, 250.

> “Gurúgú Jesu orọ eyen mi ke: ‘Nso mme idịtịm ọkpọkọn̄n̄i edi akpanikọ nte usụn̄ emi edisọp uche mmadụ, ke mfọn̄ adaha ete enye odowot ke edem ntọala emi ofụri, ye ete Abasi anamde utom fo, ke ini akpanikọ enye anam ọtụtụ ifiok ke usụn̄ obio-ụwa, ye enye mmehie megide Jehovah? Ehee, emi edi ukpọsọn̄ ukpanikọ, idịtịm emi odotde anya, emi esịmde uche, ini ndikọ emi okokọfiọk akpanikọ, emehie udi ukpono Abasi nte mmụọ ye odudu esie; ini ẹnyen̄e etịn̄de ete ẹnyen̄e edi ọgaranya, ẹkemeakpa, ye ẹdọhọ mfọn̄ ke mkpa in̄kpọ nkịtị, ebe ke akpanikọ ẹnyen̄e mkpa in̄kpọ kiet-kiet.’” Testimonies, volume 8, 249, 250.

Back to Articles