Article

# Rome Establishes the Vision - Number Eight

Roma e Tlhoma Pono — Nomoro ya Ferabobedi

Foundations of Sand: The Rejection of Prophetic Truth in Laodicean Adventism

ਮਿੱਟੀ ਦੀਆਂ ਨੀਂਹਾਂ: ਲਾਓਦੀਕੀਆਈ ਐਡਵੈਂਟਵਾਦ ਵਿੱਚ ਭਵਿੱਖਵਾਣੀਕ ਸੱਚਾਈ ਦਾ ਅਸਵੀਕਾਰ

Author

Jeff Pippenger

Published

August 18, 2024

Formats

PDF Unavailable
Word Unavailable
Song MP3

In the last article we referenced the following words of Jesus.

Dalam rencana panungtungan, simkuring parantos nyebat kecap-kecap Yesus di handap ieu.

> Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.

> Waspadalah terhadap nabi-nabi palsu, yang datang kepadamu dengan berpakaian domba, tetapi di dalamnya mereka adalah serigala yang buas. Kamu akan mengenal mereka dari buah-buahnya. Adakah orang memetik anggur dari semak duri, atau buah ara dari rumput duri? Demikianlah setiap pohon yang baik menghasilkan buah yang baik, tetapi pohon yang rusak menghasilkan buah yang jahat. Pohon yang baik tidak dapat menghasilkan buah yang jahat, dan pohon yang rusak tidak dapat menghasilkan buah yang baik. Setiap pohon yang tidak menghasilkan buah yang baik ditebang dan dibuang ke dalam api. Jadi, dari buah-buahnya kamu akan mengenal mereka. Bukan setiap orang yang berseru kepada-Ku: Tuhan, Tuhan, akan masuk ke dalam kerajaan surga, melainkan dia yang melakukan kehendak Bapa-Ku yang di surga. Pada hari itu banyak orang akan berkata kepada-Ku: Tuhan, Tuhan, bukankah kami bernubuat demi nama-Mu, dan demi nama-Mu mengusir setan, dan demi nama-Mu melakukan banyak pekerjaan ajaib? Maka Aku akan menyatakan kepada mereka: Aku tidak pernah mengenal kamu; enyahlah dari hadapan-Ku, kamu yang melakukan kejahatan. Karena itu setiap orang yang mendengar perkataan-Ku ini dan melakukannya akan Kumpamakan dengan seorang bijaksana, yang membangun rumahnya di atas batu karang: Lalu turunlah hujan, datanglah banjir, dan bertiuplah angin, melanda rumah itu; tetapi rumah itu tidak roboh, sebab didirikan di atas batu karang. Dan setiap orang yang mendengar perkataan-Ku ini dan tidak melakukannya akan disamakan dengan seorang bodoh, yang membangun rumahnya di atas pasir: Lalu turunlah hujan, datanglah banjir, dan bertiuplah angin, melanda rumah itu; maka robohlah rumah itu, dan hebatlah keruntuhannya. Matius 7:15–27.

The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.

Pemberontakan tahun 1863 menandai awal mula Adventisme Hari Ketujuh Laodikia membangun suatu dasar palsu di atas pasir. Pasir melambangkan prinsip pluralisme yang bersifat satanis, berlawanan dengan Batu Karang kebenaran mutlak. Kebenaran mutlak ditegakkan atas dua saksi, dan kebenaran-kebenaran yang dilambangkan pada dua peta suci Habakuk, yang secara bertahap telah disisihkan oleh Adventisme, berasal dari Alkitab dan diteguhkan oleh Roh Nubuat. Kebenaran-kebenaran itu bersifat mutlak.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘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.’ [Jeremiah 6:16.]

> “Satani o bila e leka go aroša menagano ya bana bešo le dikgaetšedi ba rena mošomong wa go lokiša setšhaba gore se eme mehleng ye ya bofelo. Maaka a gagwe a bohlale a reretšwe go fapoša menagano go e ntšha dikotsing le mešomong ya nako ye. Ba tšea seetša seo Kriste a tlilego ka sona go tšwa legodimong go tla go fa Johane bakeng sa setšhaba sa Gagwe ba re ga se sa bohlokwa bjo bogolo. Ba ruta gore ditiragalo tše di lego pele ga rena kgauswi ga di bohlokwa ka mo go lekanego gore di ka newa šedi e kgethegilego. Ba fediša maatla a therešo ya tšwago legodimong, gomme ba amoga batho ba Modimo phihlelo ya bona ya nakong e fetilego, ba ba nea legatong la yona saense ya maaka. ‘Se ke se bolelago ke Morena: Emang ditseleng, le bone, le botšiše ditsela tša kgale, gore tsela e botse e kae, gomme le sepele go yona.’ [Jeremia 6:16.]”

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.

> “Janganlah seorang pun berusaha merobohkan dasar-dasar iman kita,—dasar-dasar yang telah diletakkan pada permulaan pekerjaan kita, melalui penyelidikan Firman yang disertai doa dan melalui wahyu. Di atas dasar-dasar ini kita telah membangun selama lebih dari lima puluh tahun. Orang-orang mungkin menyangka bahwa mereka telah menemukan jalan yang baru, bahwa mereka dapat meletakkan dasar yang lebih kuat daripada yang telah diletakkan; tetapi ini adalah suatu penyesatan yang besar. ‘Karena tidak ada seorang pun yang dapat meletakkan dasar lain daripada dasar yang telah diletakkan itu.’ [1 Korintus 3:11.] Pada masa lampau, banyak orang telah berusaha membangun suatu iman yang baru, menegakkan asas-asas yang baru; tetapi berapa lama bangunan mereka bertahan? Segera bangunan itu roboh; sebab bangunan itu tidak didirikan di atas Batu Karang.” Testimonies, volume 8, 296–297.

When September 11, 2001 arrived so did the rains of the Holy Spirit.

Tšatši la 11 ya Setemere 2001 ge le fihla, dipula tša Moya o Mokgethwa le tšona tša fihla.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Pula ea morao e tla tšolohela holim’a sechaba sa Molimo. Lengeloi le matla le tla theoha le tsoa leholimong, ’me lefatše lohle le tla bonesoa ke khanya ea lona.” Review and Herald, April 21, 1891.

When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.

Ha meaho e meholo ea Motse oa New York e ne e heletsoa fatše ka ho ama ha Molimo, pula ea morao ea qala ho fafatsa. Ha la 11 Loetse, 2001 le fihla, likheo tsa moroallo tsa melao-motheo ea bopapa tsa lokolloa.

> “In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.

> “Pada zaman ketika kefasikan bermaharajalela ini, gereja-gereja Protestan yang telah menolak suatu ‘Demikianlah firman Tuhan,’ akan sampai kepada suatu keadaan yang ganjil. Mereka akan bertobat kepada dunia. Dalam pemisahan mereka dari Allah, mereka akan berusaha menjadikan kepalsuan dan kemurtadan dari Allah sebagai hukum negara. Mereka akan memengaruhi para penguasa negeri untuk membuat undang-undang guna memulihkan kembali supremasi yang telah hilang dari manusia durhaka itu, yang duduk di bait Allah dan menunjukkan dirinya seolah-olah ia adalah Allah. Asas-asas Katolik Roma akan ditempatkan di bawah perlindungan negara. Protes kebenaran Alkitab tidak lagi akan ditoleransi oleh mereka yang tidak menjadikan hukum Allah sebagai aturan hidup mereka.” Review and Herald, 21 Desember 1897.

The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.

Patriot Act menandai permulaan perlindungan terhadap prinsip-prinsip Roman Katolik, yang secara beransur-ansur membawa kepada undang-undang Ahad yang akan segera datang. Pada 11 September 2001, empat angin yang melambangkan Islam bagi celaka yang ketiga mula bertiup.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Малэйкүүд нь дөрвөн салхийг тогтоон барьж байна. Энэ нь уурссан, мултран тавираад бүх дэлхийн мандал дээгүүр давхин гарахыг завдсан морьтой адил бөгөөд зам мөрөндөө сүйрэл ба үхлийг авч явж буйг илэрхийлнэ.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Adakah kita akan terus tidur di ambang dunia kekal itu sendiri? Adakah kita akan menjadi tumpul, dingin, dan mati? Oh, kiranya di dalam gereja-gereja kita ada Roh dan nafas Allah yang dihembuskan ke dalam umat-Nya, supaya mereka dapat berdiri tegak dan hidup. Kita perlu melihat bahawa jalannya sempit, dan pintunya sesak. Tetapi apabila kita melalui pintu yang sesak itu, keluasan di sebaliknya tidak terbatas.” Manuscript Releases, jilid 20, 217.

The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.

Mvula, mphepo, ndi chigumula zinafika pa September 11, 2001, ndipo mpingo wa Seventh-day Adventist wa Laodicea unayesedwa monga Ayuda anayesedwera pa ubatizo wa Khristu, ndi monga Aprotestanti anayesedwera kuyambira pa August 11, 1840. Kuyambira pa nthawi imeneyo kufikira ku ulosi wopanduka wa July 18, 2020, nyumba ya Seventh-day Adventist ya Laodicea inagwa pang’onopang’ono, mofanana ndi momwe kachisi wa Myuda unanenedwera kukhala wosiyidwa chisakhalire mtanda usanachitike, ndiponso monga Aprotestanti anasandukira ku Chiprotestanti chopanduka pa kukhumudwitsidwa koyamba kwa April 19, 1844.

The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.

Pergerakan Laodikia malaikat ketiga itu kemudian memasuki proses pengujian terakhirnya, dan sebagaimana dengan pengujian yang bermula pada 11 September 2001, para dara dipanggil untuk kembali ke jalan-jalan yang lama, yakni kebenaran-kebenaran dasar bukan sahaja bagi gerakan Millerit malaikat pertama dan kedua, tetapi juga bagi kebenaran-kebenaran dasar gerakan malaikat ketiga.

The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.

Lambang penolakan terhadap kebenaran-kebenaran asas itu dalam konteks penyesatan yang kuat ialah pekhabaran yang dicatat oleh Paulus dalam Tesalonika Kedua. Pekhabaran itu dilambangkan oleh “yang sehari-hari” dalam kitab Daniel, kerana melalui petikan dalam Tesalonika itulah William Miller memahami bahawa “yang sehari-hari” dalam kitab Daniel melambangkan Rom pagan.

There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.

Ho na le libuka tse ngotsoeng tse sebetsanang le tlhaloso ea “ea kamehla” bukeng ea Daniele. Boholo ba tsona bo fosahetse, leha ho le joalo, haeba u lakatsa ho hlahloba pampiri e tsoang ho moratheoloji oa Maadvente e e hlalosang ka nepo, u ka batla The Mystery of the Daily, ea John W. Peters. Sehloohong sena ha ke ikemisetse ho sebetsana le karolo eo ea “ea kamehla.” Hape ho na le libuka tse ling tse akaretsang nalane ea “mang, eng, le hobaneng” mabapi le kamoo pono eo ea bohata ea “ea kamehla” e ileng ea qetella e thehiloe ka teng ka har’a Boadvente ba Letsatsi la Bosupa ba Laodisea.

The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.

Tlhaloso ya lentšu la Seheberu leo le fetoletšwego e le “sa ka mehla le mehla”, le histori ya borabele kgahlanong le therešo ya motheo ya “sa ka mehla le mehla” yeo e thomilego ka maatla ka 1901, di hlalošitšwe gantši mo go Ditafoleng tša Habakuku gape le dihlogong tša morago bjale tša puku ya Daniele.

I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”

Saya bermaksud untuk mengekalkan fokus “the daily” dalam artikel ini pada ciri-ciri kenabian yang berkaitan dengan lambang Roma yang ditolak. Sesiapa pun yang sungguh-sungguh menerima kewibawaan tulisan-tulisan Ellen White hanya perlu membaca yang berikut untuk mengetahui apakah pengertian yang benar tentang “the daily.”

> “Then I saw in relation to the ‘Daily,’ 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 since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Ndzi vona malunghana ni ‘Mikateko ya siku ni siku,’ leswaku rito ‘xitlhavelo’ ri engeteriwe hi vutlhari bya munhu, naswona a hi ra tsalwa rero; naswona leswaku Hosi yi nyikile ku twisisa loku lulameke ka rona eka lava vangameleke xirilo xa nkarhi wa vuavanyisi. Loko vun’we a byi ri kona, emahlweni ka 1844, kwalomu ka hinkwavo a va ri ni vun’we eka ku twisisa loku lulameke ka ‘Mikateko ya siku ni siku;’ kambe ku sukela hi 1844, exikarhi ka mpfilumpfilu, ku amukeriwe mavonelo man’wana, kutani munyama ni mpfilumpfilu swi landzele.” Review and Herald, November 1, 1850.

To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.

Ho menola kutloisiso ea William Miller mabapi le “tsa ka mehla” ke ho menola ka nako e tšoanang matla a lingoliloeng tsa Ellen White, hobane o ile a bona “hore Morena o file pono e nepahetseng ea eona ho bao ba ileng ba fana ka mohoo oa hora ea kahlolo.” Hape o ile a bontšoa hore maikutlo a mang ka “tsa ka mehla” a hlahisa “lefifi le pherekano,” tseo e seng litšobotsi tsa Kreste. Miller o ile a hlokomela “tsa ka mehla” e le Roma ea bohetene ha a ne a ithuta Batheresalonika ba Bobeli.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

> “Saya membaca terus, dan tidak dapat menemukan hal lain yang di dalamnya [yang sehari-hari itu] terdapat, selain dalam Daniel. Kemudian [dengan bantuan sebuah konkordansi] saya mengambil kata-kata yang berdiri berhubungan dengannya, ‘menyingkirkan’; ia akan menyingkirkan yang sehari-hari itu; ‘sejak waktu yang sehari-hari itu disingkirkan,’ dan sebagainya. Saya membaca terus, dan mengira saya tidak akan menemukan terang apa pun atas nas itu; akhirnya saya sampai kepada 2 Tesalonika 2:7, 8. ‘Karena rahasia kedurhakaan telah mulai bekerja; hanya dia yang sekarang menahan akan terus menahan, sampai ia disingkirkan, dan kemudian si durhaka itu akan dinyatakan,’ dan sebagainya. Dan ketika saya sampai kepada nas itu, O, betapa jelas dan mulianya kebenaran itu tampak! Itulah dia! Itulah yang sehari-hari itu! Nah, sekarang, apakah yang dimaksud Paulus dengan ‘dia yang sekarang menahan,’ atau yang menghalangi? Dengan ‘manusia durhaka,’ dan ‘si durhaka,’ yang dimaksudkan ialah Kepausan. Nah, apakah yang menghalangi agar Kepausan dinyatakan? Mengapa, itu ialah Kekafiran; jadi, ‘yang sehari-hari itu’ harus berarti Kekafiran.’—William Miller, Second Advent Manual, halaman 66.” Advent Review and Sabbath Herald, 6 Januari 1853.

Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.

Akhirnya, Adventisme Laodikia mengetepikan pemahaman yang benar yang telah diberikan kepada Miller dan mereka yang menyampaikan seruan jam penghakiman, lalu menggantikannya dengan gagasan keliru Protestantisme yang murtad bahawa “yang berterusan” melambangkan pelayanan Kristus di tempat suci. Pemahaman itu tidak masuk akal dalam banyak hal, namun lebih daripada sekadar sesat, ia mendakwa bahawa suatu lambang Iblis ialah lambang Kristus.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Demikianlah, walaupun naga itu, terutama sekali, melambangkan Syaitan, namun dalam pengertian yang kedua, ia merupakan lambang Rom kafir.” The Great Controversy, 439.

Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.

Miller anɨtɨkire “the daily” nɨ Roma ya kipagani, joka, lolo Uadventista wa Laodikia wacookire mawazo kuuma kwa Uprotestanti ulioanguka yakwamba yo yɨwɨka huduma ya Kristo ya patakatifu pa mbinguni. Kukana utambulisho wa Miller wa “the daily” nɨ Roma ya kipagani kwawɨka kukana ukweli ʉla ʉwakilishiriwe pa chati zombi takatifu ambazo zɨli zɨtimilisho ya Habakuki sura ya pili. Lino, basi, nɨ kukana ukweli wa msingi, sawa na kulikuwa kukana zile nyakati saba za Mambo ya Walawi ishirini na sita.

To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.

“សកម្មភាពប្រចាំថ្ងៃ” តំណាងឲ្យរ៉ូមពហុទេវនិយម គឺជាសេចក្តីពិតមួយ; ការបដិសេធសេចក្តីពិតនេះ គឺជាការបដិសេធមូលដ្ឋានគ្រឹះនៃអាដវែនទីស និងសិទ្ធិអំណាចនៃព្រះវិញ្ញាណនៃទំនាយ។ ការកំណត់អត្តសញ្ញាណនិមិត្តសញ្ញាមួយរបស់សាតាំងថាជានិមិត្តសញ្ញារបស់ព្រះគ្រីស្ទ មានលក្ខណៈស្របគ្នានឹងការកំណត់អត្តសញ្ញាណព្រះរាជកិច្ចរបស់ព្រះគ្រីស្ទថាជាកិច្ចការរបស់សាតាំង។

> “In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.

> “दाऊद राजाते ख्रिस्ताक नाकारता यहूदी लोकांनी अक्षम्य पातक केलें; आनी दयेची आमंत्रण नाकारून आमी लेगूच तीच चूक करूं येता. जिण्याच्या राजाक आमी अपमान करता, आनी तोक शैतानाच्या सभागृहासमोर आनी स्वर्गीय विश्वाच्या मुजें लाजीरवाणो करता, जेंवां आमी ताच्या नेमिलेल्या संदेशवाहकांचें आयकपाक नाकारता, आनी त्याच्या जाग्यार शैतानाच्या कारभाऱ्यांचें आयकता, जे आत्म्याक ख्रिस्तापासून दूर व्होवपाक ओढता. जो मेरेन अशें करता, तोक आशा वा क्षमेची कांयच सापडना, आनी शेवटी देवाशी मेलोवपाची सगळीच इच्छा तो गमावून बसेल.” The Desire of Ages, 324.

When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.

Apabila Adventisme Laodikia menolak pemahaman asas tentang “yang berterusan” dan tujuh masa itu, mereka bukan sahaja menolak kewibawaan Roh Nubuat dan asas-asas itu, tetapi mereka juga menolak pekerjaan William Miller, yang telah dibimbing kepada pemahamannya oleh malaikat Gabriel dan malaikat-malaikat lain.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Deen in Khrihpa in tûl lo mi lo pakhat thinlungah hnathawk tûrin A vantirhkoh a tir a; hrilhlâwkna te zîk chhuak tûrin a hruai a. Deen vantirhkohte chuan thlan chuang chu tam tak an tlawh leh zêl a, a rilru kaihhruai tûrin leh Deen mite hnena thim tawh ziah hrilhlâwkna te chu a hriatthiamna hnêna hawnsak tûrin. Thutak hrui zêlna bulṭanna chu amah hnênah pe a ni a, a zîk chhuak zêl tûrin a hruai a, zawm zêlna pakhat hnu pakhat a zawng chhuak a, a tâwpah Pathian Thu chu makna leh ngainatna nasa tak nêna a en ta a. Chutah chuan thutak hrui famkim tak a hmuh a. Thu chu hrilhfiahna nei lo anga a ngaih tawh kha, a mit hmuhah a mawi leh a ropuiin a inhawng ta a. Thu ziak pakhata hian Thu ziak dang a hrilhfiah tih a hmu a; tawngkam pakhat a hriatthiamna atân a khâr hian, Thu dang lamah chuan chu chu a hrilhfiah thei zâwk kha a hmu thung a. Pathian Thu thianghlim chu lâwmna nêna leh zahna thûk tak leh hlauhawmna nêna a ngai ta a.” Early Writings, 230.

“His angel” is an expression that identifies the angel Gabriel.

“malaika-Nya” adalah suatu ungkapan yang mengidentifikasi malaikat Gabriel.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Angelesa agyi asɛm no, ‘Mene Gabriel a migyina Onyankopɔn anim no,’ kyerɛ sɛ ɔwɔ dibea a ɛwɔ animuonyam kɛse mu wɔ ɔsoro abɔnten so. Bere a ɔde nkrasɛm baa Daniel nkyɛn no, ɔkae sɛ, ‘Obiara nni hɔ a ogyina me akyi wɔ nsɛm yi mu, gye wo Sahene Mikael [Kristo] no nkutoo.’ Daniel 10:21. Ɔkwankyerɛfo no ka wɔ Adiyisɛm no mu fa Gabriel ho sɛ, ‘Ɔnam N’bɔfo so somaee na ɔmaa ne somfo Yohane huu no nsɛnkyerɛnne mu.’ Adiyisɛm 1:1.” The Desire of Ages, 99.

The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.

Go tsewa ga seswao sa ga Satane e le seswao sa ga Keresete ga se fela go tshwana le boleo jo bo sa itshwarelweng, mme gape boleo jo bo sa itshwarelweng bo amanngwa le go gana barongwa ba Keresete a ba romang. “Tsatsi le letsatsi” he, bo nna seswao sa boleo jo bo sa itshwarelweng, mme fa go tlhaloganngwa gore “mopophiwa,” William Miller, o ne a gogelwa kwa tlhaloganyong e e siameng ya boammaaruri joo, mme fa morago bo ne jwa ganwa, seno se tsamaelana ka tlhamalalo le Baebele ya Bobedi ya Bathesalonika, e leng yona kgang ya Baebele e Miller a dirileng tshenolo ya gagwe mo go yone. Go gana boammaaruri joo ke bosupi jwa go se rate boammaaruri, mme botsuolodi joo bo tsala go tlosiwa ga Mowa o o Boitshepo le go neelwa ga moya o o sa itshepang wa ga Satane, o Paulo a o tlhalosang e le tsietso e e maatla.

Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.

Sebagaimana “perompak-perompak bangsamu”, yang “menegakkan penglihatan”, demikian pula “korban yang tetap” adalah lambang Roma kafir. Dalam konteks Surat Tesalonika yang Kedua, Paulus mengajarkan bahwa penolakan terhadap pekabaran dalam pasal dua adalah bukti bahwa mereka yang berbuat demikian tidak mengasihi kebenaran. Karena mereka tidak mengasihi kebenaran yang dinyatakan dalam pasal itu, mereka menerima kesesatan yang kuat.

All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.

Semua nabi sedang berbicara tentang hari-hari terakhir, dan bagian-bagian ilham terdahulu dalam artikel ini menunjukkan bahwa kesesatan yang kuat menimpa mereka yang tidak mengasihi kebenaran pada masa pencurahan Roh Kudus. Satu golongan sedang menerima minyak, dan golongan yang lain sedang menerima kesesatan yang kuat.

The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:

Roh Kudus dicurahkan dalam sejarah ketika Roh Kudus sedang ditarik dari mereka yang menolak pertambahan pengetahuan yang dibukakan selama dua masa ujian pada waktu pemeteraian dari 11 September 2001 sampai hukum Ahad yang segera akan datang. Mengulangi suatu petikan sebelumnya:

> “Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.

> “အဆုံးကာလများသို့ မျှော်ကြည့်လျက်၊ ထိုအကန့်အသတ်မရှိသော တန်ခိုးတော်တစ်ပါးတည်းက၊ ‘ကယ်တင်ခြင်းကို ရနိုင်ရန် အမှန်တရား၏ ချစ်ခြင်းမေတ္တာကို လက်မခံကြသောသူများ’ အကြောင်းကို ဤသို့ ကြေညာတော်မူသည်။ ‘ဤအကြောင်းကြောင့် ဘုရားသခင်သည် သူတို့အား မုသာကို ယုံကြည်စေရန် ပြင်းထန်သော လှည့်ဖြားမှုကို စေလွှတ်တော်မူလိမ့်မည်။ ထို့ကြောင့် အမှန်တရားကို မယုံကြည်ဘဲ မတရားခြင်း၌ မွေ့လျော်ကြသောသူအပေါင်းတို့သည် အပြစ်စီရင်ခြင်းကို ခံရကြလိမ့်မည်။’ သူတို့သည် ကိုယ်တော်၏ နှုတ်ကပတ်တော်၏ သွန်သင်ချက်များကို ငြင်းပယ်ကြသဖြင့်၊ ဘုရားသခင်သည် မိမိ၏ ဝိညာဉ်တော်ကို ပြန်ရုပ်သိမ်းတော်မူပြီး၊ သူတို့ ချစ်မြတ်နိုးသော လှည့်ဖြားမှုများထဲသို့ သူတို့ကို ချန်ထားတော်မူ၏။” Early Writings, 46.

Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.

Seripa-seripi, Daniel mengajarkan bahawa pada akhir zaman, perompak bangsamu, (suatu lambang bagi Roma) itulah yang menegakkan penglihatan itu. Para perompak itu juga dilambangkan sebagai “yang sehari-hari.” Salomo mengajarkan bahawa pada akhir zaman mereka yang tidak mempunyai penglihatan itu binasa, iaitu menjadi telanjang. Menjadi telanjang ialah menjadi seorang Laodikia, dan seorang Laodikia ialah seorang 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.

> “Ka boemo jwa Kereke jo bo emelwang ke makgarebane a a dieleele, bo bolelwa gape jaaka boemo jwa Laodikea.” Review and Herald, August 19, 1890.

To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.

Ntigu wɛn akuwɔn wiɛ na asɛm no a wɔfrɛ no Anadwo Su no ba no, ɛyɛ da no adi sɛnea Yohane kyerɛw wɔ Adiyisɛm ti dunsia mu no sɛ, “w’adagyaw ho aniwu.” Yohane kɔkɔbɔ no wɔ ɔhaw a ɛto so nsia no mu no fa ɔnam baasa no a ɔyɛ ɔwɔ no, aboa no, ne odiyifo atoro no ho; wɔn a efi 1989 rema wiase no akɔ Armagedon mu no.

Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.

Mesej Paul dalam Tesalonika Kedua bukan sekadar tentang Rom pagan yang digambarkan oleh Daniel sebagai “yang terus-menerus,” melainkan pasal itu menekankan hubungan antara Rom pagan dengan Rom kepausan. Rom pagan menahan (menghalang) manusia durhaka daripada naik ke takhta bumi pada tahun 538. Setelah Rom pagan disingkirkan, maka “rahsia kedurhakaan,” “si pendurhaka” itu, iaitu paus Rom, dinyatakan. Dalam pasal itu Paul mengenal pasti suatu hubungan nubuat yang khusus antara Rom pagan dan Rom kepausan. Menolak ajaran pasal itu bererti menolak kebenaran dan menerima kesesatan yang kuat.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.

> 몽뎌두 아무 수단으로든 너희를 속이지 못하게 하라. 이는 먼저 배도하는 일이 이르지 아니하고, 또 그 죄의 사람 곧 멸망의 아들이 나타나지 아니하면 그 날이 이르지 아니할 것임이라. 그는 대적하는 자라, 하나님이라 불리거나 경배를 받는 모든 것 위에 자기를 높이니, 그리하여 하나님처럼 하나님의 성전에 앉아 자기가 하나님인 것을 스스로 보이느니라. 내가 아직 너희와 함께 있을 때에 이 일들을 너희에게 말한 것을 너희가 기억하지 못하느냐? 이제 그가 자기 때에 나타나게 하려고 무엇이 막고 있는지를 너희가 아느니라. 불법의 신비가 이미 활동하고 있나니, 다만 지금 막는 자가 있어 그가 길에서 옮겨질 때까지 막으리라. 그 후에 저 악한 자가 나타나리니, 주께서 그를 자기 입의 영으로 소멸하시고, 자기 강림의 광채로 멸하시리라. 곧 그 자의 옴은 사탄의 역사(役事)를 따라 모든 능력과 표적과 거짓 이적과, 멸망하는 자들 가운데 있는 모든 불의의 속임수와 함께하리니, 이는 그들이 진리의 사랑을 받지 아니하여 구원을 얻지 못하였기 때문이라. 이러므로 하나님께서 그들에게 강한 미혹을 보내사 거짓 것을 믿게 하심은, 진리를 믿지 아니하고 불의를 기뻐한 모든 자로 하여금 정죄를 받게 하려 하심이라. 데살로니가후서 2:3–12.

Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.

Mengapakah umat akhir zaman ini “terkutuk”? Mengapakah kepada mereka dikirimkan “kesesatan yang kuat”? Mengapakah mereka “binasa” dan dengan demikian menyingkapkan malu ketelanjangan mereka? Petikan ini menyatakan bahawa hal itu demikian kerana mereka tidak mengasihi kebenaran, dan kebenaran yang dikemukakan dalam fasal ini mengenal pasti bahawa Roma kafir, kerajaan keempat dalam nubuatan Alkitab, akan menghalang Roma kepausan, kerajaan kelima dalam nubuatan Alkitab, daripada naik ke takhta sehingga kekafiran disingkirkan.

The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.

Hubungan antara Roma kafir dan Roma kepausan yang dikenal pasti dalam pasal itu juga dikenal pasti oleh Yohanes melalui hubungan antara jemaat Pergamos dan jemaat Tiatira. Pergamos sejajar dengan Roma kafir dan Tiatira ialah Roma kepausan. Paulus dan Yohanes memberikan dua saksi tentang hubungan kedua-dua kuasa itu, sebagaimana juga kitab Daniel.

In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.

Dalam kitab Daniel, hubungan antara Roma kafir dengan Roma kepausan berulang kali dikemukakan. Dalam Daniel 2, hal itu digambarkan oleh percampuran besi dengan tanah liat yang berlumpur. Dalam Daniel 7, baik Roma kafir maupun Roma kepausan adalah kerajaan-kerajaan yang “berlainan,” dan meskipun Daniel 2 menggambarkan kedua kuasa itu sebagai suatu percampuran, pasal 7 menegaskan bahwa kuasa kepausan muncul dari kerajaan bertanduk sepuluh, yaitu Roma kafir. Dalam Daniel 8, tanduk kecil dalam ayat 9 sampai 12 adalah Roma dalam kedua fasenya. Ayat 9 dan 11 menyebut tanduk kecil itu dalam bentuk maskulin, sehingga mengidentifikasi Roma kafir, dan ayat 10 dan 12 menyebut tanduk kecil itu dalam bentuk feminin, sehingga mengidentifikasi Roma kepausan.

In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.

Dalam Daniel pasal delapan, ayat tiga belas, Roma kafir dan Roma kepausan digambarkan sebagai dua kuasa yang membinasakan. Roma kafir adalah kuasa pembinasa “yang tetap”, dan Roma kepausan adalah pelanggaran yang membinasakan. Dalam pasal sebelas, ayat tiga puluh satu, kuasa pembinasa “yang tetap” dari Roma kafir menegakkan kuasa kekejian yang membinasakan, yaitu kuasa kepausan. Dalam pasal dua belas, ayat sebelas, kuasa pembinasa “yang tetap” dari Roma kafir disingkirkan untuk menegakkan kuasa kekejian yang membinasakan dari kepausan.

The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.

Ubuhlobo phakathi kwamandla amabili eRoma aletha incithakalo buyisihloko esiyinhloko ezincwadini zikaDaniyeli neSambulo, futhi lobo buhlobo yibo uPawulu abukhomba njengeqiniso okumelwe lithandwe uma umuntu ezogwema ukukhohliswa okunamandla okuvela ekukholweni amanga. UNkulunkulu akalokothi abe nokuphindaphinda okuyize, futhi isifanekiselo ngasinye sobuhlobo beRoma yobuqaba neRoma yobupapa siletha ubufakazi baso obukhethekile phezu kwalesi sifundo; kodwa ukwenqaba uphawu lweRoma ezinsukwini zokugcina kungukwenqaba imvula yokugcina nokwemukela esikhundleni sayo ukukhohliswa okunamandla. Kungukuthi umuntu ahlale ekhonjwa kuze kube phakade njengeLawodikeya onqunu.

The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.

Ba-sajarawan Advent Hari Ketujuh yang Laodikia itu, walaupun tidak memperlihatkan penghormatan yang kudus terhadap peranan dan pekerjaan William Miller, tetap mengakui bahawa pengenalannya akan hubungan antara Roma kafir dan Roma kepausan merupakan struktur nubuatan di atasnya dia membangun “semua” penerapan nubuatnya. Gabriel dan malaikat-malaikat yang lain memimpin Miller untuk memahami hubungan antara Roma kafir dan Roma kepausan, tetapi dalam sejarahnya, dia tidak melihat Roma sebagai suatu entiti tiga serangkai yang terdiri daripada naga, binatang itu, dan nabi palsu.

In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.

เวลาของเขานั้น สหรัฐอเมริกายังมิได้เริ่มต้นบทบาทของตนในฐานะผู้เผยพระวจนะเท็จ เพราะว่าพวกโปรเตสแตนต์แห่งสหรัฐอเมริกายังมิได้กลายเป็นบุตรสาวทั้งหลายของโรมจนกระทั่งถึงปี 1844 และงานวางรากฐานของมิลเลอร์ก็ได้ถูกกำหนดตำแหน่งไว้แล้วบนแผนภูมิปี 1843 ซึ่งได้จัดทำขึ้นในเดือนพฤษภาคม ปี 1842.

In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”

Pada tahun 1989, enam ayat terakhir dari Daniel pasal sebelas dibukakan, dan utusan bagi jangka masa itu mengenali bahawa terdapat tiga kuasa yang kegiatan kenabiannya berlangsung melalui ayat empat puluh hingga empat puluh lima pasal sebelas. Raja selatan dalam ayat empat puluh ialah kuasa naga, raja utara ialah kuasa kepausan yang telah menerima luka yang mematikan pada permulaan ayat itu pada tahun 1798, di tangan kuasa naga Perancis Napoleon. Dalam ayat itu, kuasa kepausan memulakan pekerjaan penyembuhan luka yang mematikannya. Pada tahun 1989, raja utara membalas terhadap kuasa naga Kesatuan Soviet, yang ketika itu telah menjadi raja selatan. Apabila binatang Katolik itu membalas terhadap Kesatuan Soviet, ia datang dengan tentera proksi Amerika Syarikat, nabi palsu dari Wahyu pasal enam belas. Raja selatan yang naga, raja utara yang binatang, dan nabi palsu berupa kereta, orang berkuda, dan kapal, semuanya digambarkan dalam ayat empat puluh, dan garis nubuatan itu berakhir dalam ayat empat puluh lima, apabila kuasa kepausan “sampai kepada kesudahannya, dan tidak ada seorang pun yang menolongnya.”

Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.

Armageddon, dalam Wahyu enam belas, adalah suatu kawasan geografi simbolik yang menandai pemberontakan umat manusia yang mendahului kedatangan Kristus kembali. Armageddon adalah suatu lambang; kata itu terbentuk daripada dua perkataan, “Har” yang bererti gunung, dan “Megiddo,” iaitu lembah Yizreel. Hakikat bahawa Yohanes menggabungkan sebuah gunung dengan Megiddo, sedangkan Megiddo ialah sebuah lembah, memberitahu pelajar nubuat bahawa Armageddon ialah suatu lambang yang mengandungi rujukan geografi, kerana tidak ada gunung di lembah Yizreel.

The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.

Nsánu Jezreel yī tū lē sōngm̄ mì pín lām tò̤n-sam hāi (Mediterranean Sea, Sea of Galilee, kap Dead Sea) kah Jerusalem. I sī chiok kūn-tiōng tī pak Israel; chit sam ê chúi-thé kah Jerusalem tī i ê sì-khoài kok hiong-ūi. Daniel chap-it, tē sì-cha̍p-gō͘ chat ê sèng-kù sī kóng pak-ông tī hia kàu i ê kiat-bóe, bô lâng thang pang-tsān i; chit chat mā chhí-bêng i ê tē-lí siōng-kiat sī tī tò̤n-sam hāi kah êng-kng ê sìng suaⁿ Jerusalem ê tiong-kan. Daniel chap-it, tē sì-cha̍p chat chhut-hiān hit saⁿ ê kuân-sè, in sī giáo-hông kuân-sè致死 ê siūⁿ-siong tit-tio̍h i-tī kah kiat-kio̍k siōng ê bīn-thâu ê chú-thé.

The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.

អត្ថឃ្លាដំបូងនៃខទាំងនេះកំណត់សម្គាល់ពេលវេលាចុងបញ្ចប់នៅឆ្នាំ 1798 នៅពេលអំណាចបាបាលបានទទួលរបួសស្លាប់របស់វា ហើយខទីសែសិបប្រាំកំណត់សម្គាល់របួសស្លាប់អចិន្ត្រៃយ៍របស់វា។ ប្រវត្តិសាស្ត្រព្យាករណ៍នៅចន្លោះការស្លាប់លើកដំបូង និងការស្លាប់ចុងក្រោយនៃអំណាចបាបាល បញ្ជាក់អំពីការបះបោររបស់មនុស្សជាតិ នៅពេលពួកគេស្ដារឡើងវិញនូវអធិភាពរបស់អំណាចបាបាល គឺនៅពេលរបួសស្លាប់របស់វាត្រូវបានព្យាបាល មុនការបាត់បង់ជីវិតចុងក្រោយបំផុតរបស់អំណាចបាបាល។ ខទាំងប្រាំមួយនេះផ្ទុកនូវហត្ថលេខានៃសេចក្តីពិត ពីព្រោះទាំងការចាប់ផ្តើម និងការបញ្ចប់ សុទ្ធតែជាការស្លាប់របស់អំណាចបាបាល ហើយខកណ្ដាលៗគឺជាការបះបោររបស់មនុស្សជាតិ ខណៈដែលរបួសស្លាប់លើកដំបូងត្រូវបានព្យាបាល។

Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.

Miller dikehau ḡa hḗnsi nyi jroij ñan anjelo ko jen bar an lojet juon an pagan Rome im papal Rome. Oktaak eo ñan melele in Miller kin model eo an profesi, eo ej kōjerbal ñan aolep kōjerbal ko an profesi, ej “the daily” ilo Second Thessalonians. “The daily” ilo chapter eo ej pagan Rome, im men in eo ar kar kadikḷōk vision eo William Miller ekar melele kin, bōk wōt ke ej Rome, ro rej “robbers of thy people” ilo verse joñoul im emān an chapter 11, eo ej kadikḷōk vision eo.

The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.

У гласникот подигнат за да го разбере зголемувањето на знаењето во 1989 година дојде разбирање за тројната природа на Рим. Милер беше гласникот на првиот и вториот ангел, и ги разбра првата и втората пројава на Рим за да ја утврди визијата што му ја претстави на светот. Гласникот на третиот ангел дојде да ги разбере сите три пројави на Рим, за да ја утврди визијата што му беше дадена да ја објави на светот.

The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.

Kemunculan pertama Roma ialah Roma kafir. Daripada Roma kafir muncul Roma kepausan, iaitu kemunculan yang kedua. Daripada dua kemunculan yang pertama itu muncul Roma moden, persekutuan tiga serangkai antara naga, binatang dan nabi palsu.

We will continue the line of the controversy of “the daily” in Advent history in the next article.

Kami akan melanjutkan garis perdebatan tentang “yang sehari-hari” dalam sejarah Advent dalam artikel berikutnya.

> “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.

> “Mi a mi si hia mfinimfini no ase, na ɔkan nnipa nyinaa akoma no, ɔka faa wɔn a wɔanya hann kɛse ho sɛ: ‘Wɔn ho nhaw wɔn na wɔn ho nnyɛ wɔn nwonwa, esiane wɔn abrabɔ ne wɔn honhom mu tebea nti.’ Nokwarem, wɔapaw wɔn ankasa akwan, na wɔn kra ani gye wɔn akyiwade ho. Me nso mɛpaw wɔn nnaadaa, na mede nea wosuro bɛba wɔn so; efisɛ bere a mefrɛe no, obiara ammua; bere a mekasae no, wɔantie: na wɔyɛɛ bɔne wɔ M’ani so, na wɔpaw nea M’ani annye ho no.’ ‘Onyankopɔn bɛsoma nnaadaa dennen ama wɔn, na wɔagye atoro adi,’ efisɛ ‘wɔannye nokware no ho dɔ annto wɔn mu, na wɔanya nkwagye,’ ‘na mmom wɔn ani gyee trenee a enni hɔ ho.’ Yesaia 66:3, 4; 2 Tesalonikafo 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.’

> “Guru syurga itu bertanya: ‘Apakah tipu daya yang lebih kuat dapat memperdayakan akal selain kepura-puraan bahawa kamu sedang membina di atas dasar yang benar dan bahawa Tuhan menerima perbuatanmu, padahal pada hakikatnya kamu sedang mengerjakan banyak perkara menurut kebijaksanaan duniawi dan sedang berdosa terhadap Yehuwa? Oh, itu suatu penipuan yang besar, suatu khayalan yang mempesonakan, yang menguasai fikiran apabila orang-orang yang pernah mengenal kebenaran menganggap bentuk kesalehan sebagai roh dan kuasanya; apabila mereka menyangka bahawa mereka kaya, bertambah-tambah dengan harta benda, dan tidak memerlukan apa-apa, sedangkan pada hakikatnya mereka memerlukan segala-galanya.’”

> “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.

> “Imana ntiyahindutse ku bagaragu bayo b’indahemuka bakomeje imyambaro yabo idafite ikizinga. Ariko benshi bararira bati: ‘Amahoro n’umutekano,’ nyamara kurimbuka gutunguranye kubagwiriye. Keretse habayeho kwihana kuzuye, keretse abantu bicishije bugufi mu mitima yabo binyuze mu kwatura kandi bakakira ukuri nk’uko kuri muri Yesu, ntibazigera binjira mu ijuru. Igihe kwezwa kuzabera mu nzego zacu, ntituzongera kuruhukira mu mutekano, twirata ko turi abatunzi kandi twungutse ibyiza byinshi, ko nta cyo dukeneye.”

> “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.

> “Siapakah yang dapat dengan jujur berkata: ‘Emas kami telah dimurnikan dalam api; pakaian kami tidak dinodai oleh dunia’? Aku melihat Instruktur kami menunjuk kepada pakaian yang disebut kebenaran itu. Dengan menanggalkannya, Ia menyingkapkan kenajisan yang ada di bawahnya. Lalu Ia berkata kepadaku: ‘Tidakkah engkau melihat bagaimana mereka dengan penuh kepura-puraan menutupi kenajisan mereka dan kebusukan tabiat mereka? “Betapa kota yang setia itu telah menjadi seorang pelacur!” Rumah Bapa-Ku telah dijadikan rumah perniagaan, suatu tempat dari mana hadirat dan kemuliaan Ilahi telah undur! Oleh sebab itu ada kelemahan, dan kekuatan pun tidak ada.’” Testimonies, jilid 8, 249, 250.

Back to Articles