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# The Book of Daniel - Number Sixty-Two

Buku Daniel - Enam Puluh Dua

Unveiling the Jewels of William Miller’s Prophetic Vision: A Critical Examination of Adventism’s Departure from the ‘Great Light’ and the Call to Return to the True Foundations

Penyingkapan Permata Penglihatan Nubuat William Miller: Suatu Pemeriksaan Kritis terhadap Penyimpangan Adventisme daripada “Terang Besar” dan Seruan untuk Kembali kepada Dasar yang Benar

Author

Jeff Pippenger

Published

January 26, 2024

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The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.

Maphahlo a toro ya William Miller a tla phatsima ka makgetlo a lesome ho feta kamoo a ileng a phatsima kateng historing ya ba-Millerite. Kutlwisiso ya ba-Millerite mabapi le tsebo e ileng ya eketswa nakong ya histori ya bona e ne e nepahetse, empa e sa phethahala. Ha kutlwisiso ya bona e bewa kahare ho maemo a histori a nepahetseng haholoanyane, e supa ditlamorao tse tebileng haholoanyane, hobane ha e atolose feela dinnete tsa boporofeta tse emetsweng ke maphahlo ao, empa e boetse e hlahisa teko bakeng sa barwetsana ba leshome ba matsatsi a bofelo. Kutlwisiso ya ba-Millerite e emetswe hodima ditjhate tse pedi tsa bo-pula-maliboho (1843 le 1850). Ditjhate tseo ka bobedi e ne e le phethahatso ya ditafole tse porofetilweng ho Habakuke kgaolo ya bobedi, mme taba ya hore ditjhate tseo e ne e le phethahatso ya Habakuke, hape le hore dinnete tsona tseo e ne e le dinnete tsa motheo tsa Boadventiste, e ile ya tsejwa e le jwalo ke Moya wa Boporofeta.

The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.

கி.பி. 1844 அக்டோபர் 22 ஆம் தேதியிலான மகா ஏமாற்றத்தின் பின்னர், மில்லரைட்டுகள் பரலோகப் பரிசுத்த ஸ்தலத்தையும், அந்தப் பரிசுத்த ஸ்தலத்துடன் தொடர்புடைய சத்தியங்களையும் புரிந்துகொள்ள வழிநடத்தப்பட்டபோது, அடித்தளச் சத்தியங்களில் சிலவற்றைப் பற்றிய புரிதல் மகிமையில் அதிகரிக்கப்பட்டது. ஆனால் 1856 ஆம் ஆண்டில் அத்வென்டிசம் லவோதிக்கேயா நிலையிலே மாறியதும், 1863 ஆம் ஆண்டில் “ஏழு காலங்கள்” என்பதைக் கடைசியில் நிராகரித்ததும், அவர்களை லவோதிக்கேயாவின் வனாந்தரத்திற்குள் நடத்திச் சென்றது. 1850-களிலிருந்து இதுவரை எந்த முக்கியமான சத்தியமும் அத்வென்டிசத்தின் மூலம் வெளிக்கொணரப்படவில்லை. அந்தக் கூற்றில் நீங்கள் சந்தேகப்படுகிறீர்களானால், அது ஏன் தவறானது என்பதைத் தெளிவாகக் காட்டுங்கள்.

The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.

Milleritiau adalah benar dalam pemahaman mereka tentang Daniel dua, tetapi pemahaman mereka terbatas. Adventisme tidak pernah melampaui pemahaman Millerit. Pada hari ini, semua lapan kerajaan yang diwakili dalam Daniel fasal dua dapat dilihat, demikian juga lambang Daniel yang berdoa untuk memahami rahsia mimpi Nebukadnezar. Rahsia itu melambangkan rahsia nubuatan yang terakhir, (semua nabi sedang mengenal pasti zaman akhir), dan rahsia nubuatan yang terakhir itulah yang dikenal pasti oleh Yohanes sebagai Wahyu Yesus Kristus. Rahsia itu dinyahmeterai apabila “waktunya sudah dekat,” tepat sebelum masa percubaan berakhir, dan rahsia itu kini sedang dinyahmeterai, bagi mereka yang memilih untuk melihat.

The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.

Ntwetwe wa Bamillerite wa “mbela” m’buku la Danieli unazindikiridwa ndi kudzozedwa monga wolondola, koma pofika m’chaka cha 1901, Chiadventisti chinayamba njira yokana choonadi chimenecho cha maziko, ndipo pofika m’ma 1930, Chiadventisti chinabwereranso ku kaonedwe kakale ka Achiprotestanti, komwe kumanena kuti “mbela” ikuimira mbali ina ya utumiki wa Khristu wa m’kachisi. Kaonedwe kameneko ka satana, Mzimu wa Ulosi ukunena, kanachokera kwa “angelo amene anathamangitsidwa kumwamba.” Lero kaonedwe kolondola ka Bamillerite ka “mbela” kungaonedwe osati monga chizindikiro cha upagani wokha, koma monga chizindikiro cha kupanduka kwa Chiadventisti, kumene kumabweretsa chinyengo champhamvu pa iwo amene sakonda choonadi.

The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.

Millerite dikȟe ȟcąka kiŋ ekta owáŋka ečhúŋyanpi, thiyóšpaye kiŋ 2300 waníyetu kiŋ opȟániye tȟaŋka ektáya owáŋka šni šni él iwáŋyaŋg waŋbláke, na Adventism kiŋ Great Disappointment čhaŋtéwašte šni él héčha kiŋ čhaŋtéwašte šni él iwóglaka, na owáŋka kiŋ héčha prophecy kiŋ owíčhakiya waŋbláke; tȟaŋíŋ “seven times” kiŋ owášte šni oyúȟa yuhápi kta héčha 1856 él 1863 ektáya, na lé čhaŋtéwašte šni kiŋ héčha él, wowáŋyaŋg itȟáŋčhaŋ kiŋ héčha doctrine kiŋ, he owíčhakiya kiŋ kiŋhéčhiya čha central pillar na foundation iyéčheča él, waŋbláke šni. Lé haŋhépi “seven times” kiŋ waŋbláke iyéčheča, (waŋbláke wówašte yuhápi kiŋ él), 2300 waníyetu prophecy kiŋ owáŋka tȟokáta owáŋka kiŋ héčha iyéčheča wičhóȟ’aŋ.

The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.

ជើងឯក៤៩ ឆ្នាំដំបូង តំណាងឱ្យវដ្តនៃការឲ្យដីសម្រាករៀងរាល់ឆ្នាំទីប្រាំពីរ ដែលត្រូវបានធ្វើម្តងហើយម្តងទៀតចំនួនប្រាំពីរដង។ រយៈពេល ៤៩០ ឆ្នាំ មិនត្រឹមតែតំណាងឱ្យអំឡុងពេលសាកល្បងសម្រាប់អ៊ីស្រាអែលបុរាណប៉ុណ្ណោះទេ ប៉ុន្តែវាក៏បញ្ជាក់ផងដែរថា នឹងមានឆ្នាំប៉ុន្មាននៃការបះបោរប្រឆាំងនឹងបញ្ញត្តិដែលបង្គាប់ឲ្យទុកដីឲ្យសម្រាក កើតឡើង ដើម្បីប្រមូលបូកសរុបបានចំនួនចិតសិបឆ្នាំ ដែលដីត្រូវបានរារាំងមិនឲ្យសម្រាក (ហើយនោះគឺជារយៈពេលនៃការជាប់ឃុំឃាំង ដោយសារការបះបោរនោះឯង)។ សប្តាហ៍ដែលព្រះគ្រីស្ទបានបញ្ជាក់សញ្ញាសញ្ញានោះ ត្រូវបានរៀបចំឡើងដោយរយៈពេលបីឆ្នាំកន្លះដល់ឈើឆ្កាង និងបីឆ្នាំកន្លះបន្ទាប់ពីឈើឆ្កាង។ ក្នុងសប្តាហ៍នោះ ព្រះគ្រីស្ទកំពុងប្រមូលមនុស្សទាំងអស់ ពីព្រោះទ្រង់បានមានបន្ទូលថា ប្រសិនបើទ្រង់ត្រូវបានលើកឡើង នោះទ្រង់នឹងប្រមូលមនុស្សទាំងអស់។

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.

> Kin mwai ni bichar dakna; kin mwai aei jagatni rajakopa andakna. Anga, angaa a∙aoni ra∙anggenchimode, pilak manderangko angona salbagen. John 12:31, 32.

The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.

ⵜⴰⵏⴼⵓⵙⵜ ⵜⵉⵙⵏⴰⵜ ⴷ ⵙⵎⵎⵓⵙ ⵉⴹ ⵙⵉⵏ ⵉⵍⵍⴰ ⴳⵉⵙ ⵍⵎⴰⵙⵉⵃ ⵉⵙⴱⴷⴷ ⵜⴰⵎⵙⴰⵙⴰ ⴷ ⵉⵙⴷⵓⵙ ⵉⵔⴳⴰⵣⵏ ⵙⵔⵙ, ⵜⵙⵎⵎⵓⵔ ⵜⴰⵏⴼⵓⵙⵜ ⵜⵉⵙⵏⴰⵜ ⴷ ⵙⵎⵎⵓⵙ ⵉⵙⴳⴰⵙⵏ ⵉⵙ ⵔⴱⴱⵉ ⵉⵙⴱⴹⴰ ⴰⴳⴷⵓⴷ-ⵉⵏⵏⵙ ⴰⵎⵓⵇⵇⵔⴰⵏ, ⵙⴱⴰⴱ ⵏ ⵓⵎⴳⴰⵔ ⵏ ⵜⵎⵙⴰⵙⴰ-ⵏⵏⵙ. “ⵙⴰ ⵉⵎⵉⵣⵉ” ⵉⵜⵜⵓⵙⴽⴰⵔⵏ ⵎⴳⴰⵍ ⵜⴰⴳⵍⴷⵉⵜ ⵜⴰⵏⴰⴼⴰⵍⵜ ⵏ ⵉⵙⵔⴰⵢⵉⵍ, ⵜⵙⵎⵎⵓⵔ ⵜⴰⴱⴹⴰ ⵏ ⵜⵉⵙⵏⴰⵜ ⴷ ⵙⵎⵎⵓⵙ ⵉⵙⴳⴰⵙⵏ ⵉⴱⴷⴰⵏ ⴳ 723 ⴷⴰⵜ ⵍⵎⵉⵍⴰⴷ ⴷ ⵉⴼⵓⴽⴰⵏ ⴳ 1798. ⴰⵙⴳⴰⵙ 538 ⵉⴱⴹⴰ ⵙⵉⵏ ⵉⵣⵎⵎⵉⵣⵏ-ⴰⴷ ⴷ ⵉⵙⵏⵓⵍⴼⵓ ⵙⵉⵏ ⵉⵣⵎⵎⵉⵣⵏ ⵉⵎⵢⵓⵔⴰⵏ ⵏ ⵎⵉⵔⴰⵡ ⴷ ⵙⴹⵉⵚⵜ ⵜⵎⴻⵔⵡⵉⵏ. ⴰⵣⵎⵎⵉⵣ ⴰⵎⵣⵡⴰⵔⵓ ⵉⵙⵎⵎⵓⵔ ⴰⵙⵎⵓⵔⵙ ⵏ ⵓⵙⴰⵏⴽⵜⵓⵎ ⴷ ⵓⵎⴰⵙⵙⴰ ⵙ ⵓⵊⵊⵓⵊⵉ, ⴷ ⵡⵉⵙ ⵙⵉⵏ ⴰⵙⵎⵓⵔⵙ ⵉⵜⵜⵓⵙⴽⴰⵔⵏ ⵙ ⵓⴱⴰⴱⴰⵢⵉⵙⵎ.

The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.

“सात समय”, जो दक्षिणी राज्य के विरुद्ध दो हज़ार पाँच सौ बीस वर्षों का था, 677 BC में आरम्भ हुआ और 1844 में समाप्त हुआ, उसका अंत 22 अक्तूबर 1844 को हुआ। यह वाचा के शाप का एक प्रतीक है, और उसका समापन जुबिली की तुरही के फूँके जाने से हुआ, जिसे प्रायश्चित के दिन फूँका जाना था। प्रतिरूपात्मक प्रायश्चित का दिन, जो 22 अक्तूबर 1844 को आरम्भ हुआ, एक समय-अवधि का प्रतिनिधित्व करता है। यह अनुसंधानात्मक न्याय का काल है, और उस समय-अवधि के दौरान सात की पवित्र चक्र से सम्बद्ध जुबिली की तुरही फूँकी जानी थी।

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Tetapi pada zaman suara malaikat yang ketujuh, apabila ia mulai meniup sangkakala, maka rahasia Allah akan diselesaikan, sebagaimana yang telah dinyatakan-Nya kepada hamba-hamba-Nya, yaitu para nabi. Wahyu 10:7.

The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.

Kungkulin ni sirêning ikapitûng Tambuli, a minagumpisâ kng Octubre 22, 1844, mipangatawan king Tambuli ning Jubileo ning banal a siklung pitu, anti mu ing makasaad king Levitico biente singko. Ding Millerita, king katapusan, mayap la king pametsa da ning propesiya ning dalawáng libu at tatlung dalámgát a banwa, at ing Adventismo menintindî ya pa nang dakál tungkul kareng iti kaybat ning Dakál a Pampángisáya, dapát ing “hásang bató” ning Miller king panáun ning dalawáng libu at tatlung dalámgát a banwa ay eganagana ngayón king sampûng pítung kapanyalangan. Bálang pangapâ a katangian ning pitung panáun a mipangatawan la king lalam ning panáun ning dalawáng libu at tatlung dalámgát a banwa, atin yang tuwirang pangapâ a kayabe king dalawáng libu at limáng dángat a banwa (“pitung dalan”), ning Levitico kapítulu biente singko at biente sais.

The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.

Millerites menolak dakwaan Protestanisme yang murtad dan Katolik bahawa “perompak daripada bangsamu,” yang “meninggikan diri,” dan “jatuh,” ialah suatu lambang bagi Antiochus Epiphanes, dan mereka adalah benar. Mereka mengetahui dan mempertahankan kebenaran bahawa Romlah yang dalam firman nubuat Allah digambarkan sebagai “perompak daripada bangsamu yang menegakkan penglihatan itu”, bukan seorang raja Syria yang tidak dikenal dan tidak penting dari segi sejarah yang menegakkan penglihatan itu.

Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.

Nandru para teólogo sira Adventista hanorin katak “na’ok ema husi o povo” mak Antiochus Epiphanes. Nandru, argumentu ne’ebé iha istória Millerita reprezenta katak povu alianse uluk ne’ebé hela atu liu husi la kompriende, no la bele kompriende, vizãun ne’e (ne’ebé hametin husi kompriensaun loos kona-ba “na’ok ema husi o povo”), agora repetidu fali husi povu alianse uluk ne’ebé agora hela atu liu husi fali.

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

> Tanpa penglihatan, binasalah rakyat; tetapi berbahagialah dia yang berpegang pada hukum. Amsal 29:18.

The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.

Millerites diajar dengan tepat bahawa dua ribu lima ratus dua puluh tahun (“tujuh masa”), dalam Imamat dua puluh enam, merupakan nubuat waktu yang paling panjang dan yang terakhir dalam Alkitab, tetapi Adventisme Laodikea menolak “permata” itu pada tahun 1863, dan pada hari ini dapat dilihat, (oleh mereka yang mahu melihat), bahawa bukan sahaja Millerites itu benar dalam mengenal pasti “tujuh masa” sebagai nubuat waktu yang paling panjang dalam Alkitab, tetapi juga bahawa “kutuk” itu, iaitu kemurkaan Allah, telah dilaksanakan terhadap kedua-dua kerajaan utara dan selatan Israel.

Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.

ថ្ងៃនេះ អាចមើលឃើញបានថា ចុងបញ្ចប់រៀងៗខ្លួននៃសេចក្ដីព្រះពិរោធទាំងពីរនោះ ដែលសៀវភៅដានីយ៉ែលបាននិយាយដល់ (ដូចដែលពួកហោរាផ្សេងទៀតក៏បាននិយាយដែរ) គឺជា​បង្គោលសៀវភៅពីរ—ដើម និងចុង—នៃរយៈពេលសែសិបប្រាំមួយឆ្នាំ ដែលក្នុងនោះ ព្រះគ្រីស្ទបានសង់ព្រះវិហារ Millerite ដូចដែលបានបង្ហាញជារូបសញ្ញាជាមុនដោយសែសិបប្រាំមួយថ្ងៃដែលម៉ូសេស្ថិតនៅលើភ្នំ ទទួលសេចក្ដីណែនាំសម្រាប់សង់រោងឧបោសថនៅទីរហោស្ថាន; ហើយក៏ដោយសែសិបប្រាំមួយឆ្នាំនៃការកែលម្អព្រះវិហាររបស់ហេរ៉ូឌ ដែលពួកផារីស៊ីបានយោងដល់ក្នុងការសន្ទនារបស់ពួកគេជាមួយព្រះគ្រីស្ទ អំពីការដែលទ្រង់នឹង «លើកឡើងវិញ» តាមរយៈការបរិសុទ្ធព្រះវិហារមួយ ដែលបាន «បំផ្លាញ» ដោយពួកជួញដូរ និងពួកប្ដូរប្រាក់ ហើយក៏ដោយការរស់ឡើងវិញនៃព្រះវិហារមនុស្សរបស់ទ្រង់ ដែលត្រូវបានបង្កើតឡើងដោយក្រូម៉ូសូមសែសិបប្រាំមួយ។ ថ្ងៃនេះ សេចក្ដីពិតមូលដ្ឋានរបស់ Millerite នៅតែត្រឹមត្រូវដូចដើម ប៉ុន្តែឥឡូវនេះ វាជ្រាលជ្រៅជាងមុនដប់ដង។

Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.

Ka lekgono go ka bonwa (ke bao ba ikemišeditšego go bona), gore ge Kriste a itlhagišitše bjalo ka Palmoni (Mohlaloši yo a Makatšago wa Dinomoro, goba Mohlaloši wa Diphiri) temaneng ya lesometharo ya Daniele kgaolo ya seswai, o be a bea kgokagano magareng ga pono yeo e bego e emela lebaka la nywaga e dikete tše pedi le makgolopedi a mararo le pono e nngwe yeo e bego e emela nywaga e dikete tše pedi, makgolopedi a mahlano le masomepedi. Ge kamano ya dinako tše tše pedi tša boporofeta e lemogwa, go ka bonwa gore di kgokagane ka go lebanya le nywaga e sekete-makgolopedi-masometshela ya pušo ya bopapa, yeo le yona e kgokagantšwego le nywaga e sekete-makgolopedi-masomepedi ya Daniele lesomepedi le gape nywaga e sekete-makgolopedi-masometharo-hlano ya temana yona yeo.

The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.

Ada lebih banyak lagi hubungan langsung antara masa-masa nubuatan yang berkaitan dengan dua penglihatan pada ayat tiga belas dan empat belas dari Daniel delapan, tetapi hal-hal itu hanya dikenali oleh mereka yang mau melihat. Namun pada hari ini, melampaui hubungan dari semua masa yang dihimpunkan oleh kedua penglihatan itu, terdapat penyataan nama Palmoni (Sang Penghitung Ajaib, atau Sang Penghitung Rahasia-Rahasia). Kaum Millerit benar mengenai kedua ayat itu, namun terbatas, dan pada hari ini Adventisme semata-mata berada dalam kegelapan yang sepenuhnya dan sama sekali.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. 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 29:9–12.

> Laluan kamurang hairan dan tercengang; berteriaklah kamurang dan menangis: kamurang mabuk, tetapi bukan oleh arak; kamurang terhuyung-hayang, tetapi bukan oleh minuman keras. Kerana Tuhan telah mencurahkan ke atas kamurang roh tidur yang nyenyak, dan telah menutup mata kamurang; para nabi dan pemimpin kamurang, para pelihat, telah ditudungi-Nya. Maka segala penglihatan itu menjadi bagi kamurang seperti perkataan sebuah kitab yang termeterai, yang diserahkan orang kepada seorang yang terpelajar, sambil berkata, “Bacalah ini, aku mohon kepadamu”; lalu ia berkata, “Aku tidak dapat, kerana kitab itu termeterai.” Dan kitab itu diserahkan kepada orang yang tidak terpelajar, sambil berkata, “Bacalah ini, aku mohon kepadamu”; lalu ia berkata, “Aku tidak terpelajar.” Yesaya 29:9–12.

Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.

Saudari White menyatakan bahawa William Miller telah dikurniakan “terang yang besar” berhubung kitab Wahyu, namun pemahamannya tentang Wahyu fasal dua belas, tiga belas, tujuh belas, dan lapan belas, secara ringkasnya, adalah tidak tepat. Pemahaman-pemahaman yang tidak tepat itu tidak digambarkan pada kedua-dua carta suci tersebut, tetapi apa yang digambarkan daripada kitab Wahyu, fasal sembilan, ialah “permata” bahawa Islam dilambangkan oleh tiga Celaka.

> “Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.

> “Bareri le batho ba tadimile buka ya Tshenolo e le ya sephiri e bile e se ya bohlokwa jo bo tshwanang le dikarolo tse dingwe tsa Dikwalo Tse di Boitshepo. Mme ka bona gore buka eno ruri ke tshenolo e e neilweng ka ntlha ya thuso e e kgethegileng ya bao ba neng ba tshwanetse go tshela mo metlheng ya bofelo, gore e ba kaele mo go lemogeng maemo a bona a boammaaruri le boikarabelo jwa bona. Modimo o ne a lebisa mogopolo wa ga William Miller mo diporofetong mme a mo naya lesedi le legolo mo bukeng ya Tshenolo.” Early Writings, 231.

The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.

Ungkapan “cahaya besar” dalam tulisan Sister White sangat bermaklumat. Miller memahami gereja-gereja, meterai-meterai dan sangkakala-sangkakala dalam Wahyu, kerana malaikat-malaikat kudus “mengarahkan fikirannya” tentang perkara-perkara ini. “Cahaya besar” yang diberikan kepada Miller dilambangkan pada dua loh suci, dan kebenaran-kebenaran doktrin yang merupakan “cahaya besar” itu dikenal pasti dalam mimpinya sebagai “permata”. Adventisme telah diberikan “cahaya besar” itu dan mula menutupinya dengan permata-permata tiruan bermula pada tahun 1863. Prinsip “cahaya” ialah bahawa “cahaya” itulah yang digunakan oleh Kristus untuk menghakimi seseorang atau suatu umat.

Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.

Bukan sahaja “terang” menghakimi sesuatu umat, tetapi juga “terang” yang sebenarnya dapat mereka miliki sekiranya mereka tidak menentanginya (seperti yang mereka lakukan pada tahun 1856, sebagai salah satu daripada banyak contoh). Sifat lain yang berkaitan dengan “terang” ialah bahawa “terang” yang ditolak menghasilkan kadar kegelapan yang sepadan. Adventisme telah menolak dan menutupi “terang besar” yang diberikan oleh Tuhan kepada Miller, yang melambangkan asas-asas Adventisme.

> “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.

> “Bene ba bonang ka fa tlase ga bokantle, ba ba balang dipelo tsa batho botlhe, ba bua jaana ka ga ba ba nnileng le ‘lesedi le legolo’: ‘Ga ba a bogisiwa le go gakgamadiwa ka ntlha ya maemo a bone a boitsholo le a semowa.’ Ee, ba itlhaoletse ditsela tsa bone, mme meya ya bone e itumelela manyala a bone. Le Nna ke tla itlhaolela ditimelo tsa bone, mme ke tla ba tlisetsa dilo tse ba di boifang; gonne e rile ke bitsa, ga bope jo bo neng jwa araba; e rile ke bua, ga ba a utlwa: mme ba dira bosula fa pele ga matlho a Me, mme ba tlhopha se ke neng ke sa se ipelele.’ ‘Modimo o tla ba romelela timelo e e maatla, gore ba dumele maaka,’ ka gonne ga ba a amogela lorato lwa boammaaruri, gore ba tle ba bolokwe,’ ‘mme ba ne ba itumelela go se siame.’ Isaia 66:3, 4; 2 Bathesalonika 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.

> “Morutiši wa legodimong o ile a botšiša ka gore: ‘Ke bofora bofe bjo bo matla kudu bjo bo ka arošago monagano go feta boikaketšo bja gore le aga godimo ga motheo wo o nepagetšego le gore Modimo o amogela mediro ya lena, mola ge e le gabotse le phetha dilo tše ntši go ya ka maano a lefase gomme le dira sebe kgahlanong le Jehofa? Ao, ke bofora bjo bogolo, thetšo e goketšago, yeo e gapago menagano ge batho bao ba kilego ba “tseba therešo,” ba fošetša sebopego sa borapedi sa bomodimo ka Moya le maatla a bjona; ge ba nagana gore ba humile e bile ba okeditšwe ka dithoto gomme ga ba hloke selo, mola ge e le gabotse ba hloka tšohle.’” Testimonies, volume 8, 249, 250.

Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.

ឡោឌីសេា ដែលសាសនា​អែដវេនទីសបានក្លាយទៅជានៅឆ្នាំ 1856 នោះ តំណាងឲ្យអ្នកទាំងឡាយដែលកាលពីមុនបានទទួល «ពន្លឺដ៏ធំ» ប៉ុន្តែត្រូវបានកំណត់ឲ្យទទួល «ការលួងលោមដ៏ខ្លាំង» នៃ Second Thessalonians ខណៈពេលទាំងអស់ពួកគេជឿថា គ្រឹះក្លែងក្លាយដែលពួកគេបានសង់ឡើងដោយការនាំចូលកាក់ក្លែងក្លាយ និងគ្រឿងអលង្ការក្លែងក្លាយ គឺត្រូវបានព្រះជាម្ចាស់តែងតាំង ប៉ុន្តែតាមពិតវាជាគ្រឹះមួយដែលសង់លើខ្សាច់។ សាសនា​អែដវេនទីសគឺជា «ព្រះវិហារមួយដែលបានមានពន្លឺដ៏ធំ ភស្តុតាងដ៏ធំ» ប៉ុន្តែជាព្រះវិហារ​មួយដែលបានបោះបង់ចោល «សារដែលព្រះអម្ចាស់» បាន «ផ្ញើ» ហើយចាប់តាំងពីពេលនោះមកបានទទួល «សេចក្ដីអះអាងដែលគ្មានហេតុផលបំផុត និងការសន្មត់មិនពិត និងទ្រឹស្តីមិនពិត»។

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.

> “येकृपा नङैग्रा खिदिरफ्रा परमेश्वरनि माबोराय फिसाजोबो। सिहो ख्रिस्त आरो बे संसारनि देवताखौ एखे सासेयाव होन्नायजोंनो प्रसंसा खालामो। नोंथांखौ होनाय गोनांनि ओंफ्राय सिहो ख्रिस्तखौ लाबोनायफोर बायदिआ, बाराब्बासखौ हादों; आरो बिदिनो सिफायाव बिथांनि काजिफोरजों बिदां, ‘बे मानसिजों नङा, बाराब्बासखौ।’ बे सारिफोरखौ फरायनाय गासैबो, सावधान थागोन। सैतानआ बिथां जायखि खालामनो हायो, बेनि बिषये फोसाव खालामदों। बिथांनि मोनसे जाया, ख्रिस्तआ निजोर मण्डलीयाव थानो हायोमोन होनाय एकतानखौ रादाबनो। बे बिदां, ‘आं गैया, आरो गेबेंनाय आत्मा जानोखौ आं हाब्ला दिहुनो, आं जायफोरखौ हायो, बिफोरखौ समालोचना खालामनो, दोषारोप खालामनो, आरो मिथ्या फांनो।’ “गोजौ आलोक” मोननाय, गोजौ प्रमाण मोननाय “मोनसे मण्डली”याव फांक्रीनायनि आरो मिथ्या साक्षीनि सोरखांखौ आदरजों लाबोनायजों, बे मण्डलीआ प्रभुआ दिहुनाय संदेशखौ नेवसिगोन, आरो गोजांबाहाय बिसोरनाय, मिथ्या अनुमान, आरो मिथ्या तत्त्वफोरखौ लाबोगोन। सैतानआ बिथांनि मूर्खतायखौ नाहाय, मानोना बे सत्यखौ जानी।”

> “Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’

> “ꯑꯃꯁꯨꯡ ꯃꯌꯥꯝꯅ ꯑꯩꯈꯣꯌꯒꯤ ꯄꯨꯜꯄꯤꯠꯁꯤꯡꯗ ꯑꯔꯥꯟꯕ ꯃꯥꯎꯉꯃꯠ ꯊꯤꯔꯤꯕꯒꯤ ꯃꯩꯇꯩꯄꯨ ꯍꯛꯆꯤꯟꯅ ꯂꯦꯜꯂꯒ ꯂꯦꯞꯄꯒꯅꯤ, ꯃꯁꯤ ꯁꯥꯇꯥꯟꯒꯤ ꯅꯔꯛꯀꯤ ꯃꯩꯇꯩꯄꯨꯗꯒꯤ ꯃꯩ ꯍꯥꯞꯈꯤꯕꯅꯤ꯫ ꯑꯗꯨꯃ ꯑꯁꯪꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯑꯃꯤꯟꯕꯇ ꯇꯝꯊꯣꯛꯂꯕꯗꯤ, ꯑꯇꯣꯞꯄ ꯄꯨꯠꯇꯕ ꯃꯤꯁꯤꯡꯗꯒꯤ ꯑꯃꯨꯛ ꯑꯃꯨꯛ ꯈꯪꯉꯕ ꯍꯥꯏꯕ ꯃꯤꯁꯤꯡꯗꯒꯤ ꯑꯃꯥꯡꯕ ꯃꯤꯅꯤꯁꯇꯔꯁꯤꯡ ꯂꯧꯊꯣꯛꯈ꯭ꯔꯒꯅꯤ꯫ ‘ꯑꯗꯨꯒꯨꯝ ꯅꯍꯥꯛꯅ ꯈꯪꯂꯕꯗꯤ,’ ꯈ꯭ꯔꯥꯏꯁꯇꯅ ꯍꯥꯏꯈꯤ, ‘ꯅꯍꯥꯛꯅꯥ ꯃꯁꯥꯒꯤ ꯅꯨꯃꯤꯠ ꯑꯁꯤꯗ ꯅꯍꯥꯛꯀꯤ ꯁꯥꯟꯇꯤꯗ ꯂꯩꯕ ꯄꯣꯠꯁꯛꯁꯤꯡ ꯈꯪꯂꯕꯗꯤ! ꯑꯗꯨꯕꯨ ꯍꯧꯖꯤꯛ ꯃꯁꯤꯡ ꯅꯍꯥꯛꯀꯤ ꯃꯤꯇꯇꯒꯤ ꯂꯣꯠꯂꯤ.’”

> “Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.

> “Leha ho le joalo, motheo oa Molimo o eme o tiile. Morena o tseba bao e leng ba Hae. Moruti ea halalelitsoeng ha aa lokela ho ba le mano molomong oa hae. O tshwanetse ho ba pepenene joaloka motšehare, a se na letheba leha e le lefe la bobe. Bosebeletsi le mochine oa khatiso tse halalelitsoeng e tla ba matla ho phatsimisa leseli la ’nete holim’a moloko ona o sothehileng. Leseli, barab’eso, re hloka leseli le eketsehileng. Letsang terompeta Sione; hlahisang alamo thabeng e halalelang. Bokellang lebotho la Morena, ka lipelo tse halalelitsoeng, hore le utloe seo Morena a tla se bua ho sechaba sa Hae; hobane O ekelitse leseli bakeng sa bohle ba tla utloa. A ba hlomelloe ka libetsa ’me ba hlabane, ba nyolohele ntoeng—ho thusa Morena khahlanong le ba matla. Molimo ka Sebele o tla sebeletsa Iseraele. Leleme le leng le le leng la bohata le tla khutsisoa. Matsoho a mangeloi a tla heletsa merero ea thetso e ntseng e etsoa. Liqhobosheane tsa Satane li ke ke tsa hlola le ka mohla. Tlhōlo e tla tsamaea le molaetsa oa lengeloi la boraro. Joalokaha Molaoli oa lebotho la Morena a ile a heletsa marako a Jeriko, ho joalo le ka batho ba Morena ba bolokang litaelo, ba tla hlōla, ’me lintho tsohle tse hanyetsang li tla hloloa. Ho se ke ha e-ba le moea o tletlebang ka bahlanka ba Molimo ba tlileng ho lona ka molaetsa o rometsoeng ke leholimo. Le se ke la hlola le ba nyatsa, le re, ‘Ba tiisa taba haholo; ba bua ka matla haholo.’ Ba ka ’na ba bua ka matla; empa na ha ho hlokahale? Molimo o tla etsa hore litsebe tsa ba utloang li llang, haeba ba sa mamele lentsoe la Hae kapa molaetsa oa Hae. O tla ahlola ba hanyetsang lentsoe la Molimo.”

> “Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.

> “Setan telah menggunakan setiap upaya yang mungkin agar tidak ada sesuatu pun yang datang di antara kita sebagai suatu umat untuk menegur dan mengecam kita, serta menasihati kita supaya menyingkirkan kesalahan-kesalahan kita. Tetapi ada suatu umat yang akan memikul tabut Allah. Sebagian akan keluar dari antara kita yang tidak lagi akan memikul tabut itu. Namun mereka ini tidak dapat mendirikan tembok-tembok untuk menghalangi kebenaran; sebab kebenaran itu akan terus maju dan naik sampai kepada akhirnya. Pada masa lampau Allah telah membangkitkan orang-orang, dan Ia masih mempunyai orang-orang yang memiliki kesempatan, yang sedang menanti, yang telah dipersiapkan untuk melakukan perintah-Nya—orang-orang yang akan menembus pembatasan-pembatasan yang hanyalah seperti tembok-tembok yang dilaburi dengan adukan yang tidak dicampur baik. Apabila Allah menaruh Roh-Nya ke atas manusia, mereka akan bekerja. Mereka akan memberitakan firman Tuhan; mereka akan mengangkat suara mereka seperti sangkakala. Kebenaran tidak akan diperkecil atau kehilangan kuasanya di tangan mereka. Mereka akan menunjukkan kepada umat itu pelanggaran-pelanggaran mereka, dan kepada kaum keturunan Yakub dosa-dosa mereka.” Testimonies to Ministers, 409–411.

To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.

Go lemoga seswantšho sa Sathane sa “sa mehla le mehla” bjalo ka seswantšho sa Kriste ke go reta “Kriste le modimo wa lefase le ka pulong e tee.” Ge ka boipolelo ba amogela Kriste, ba gokarela Barabase, gomme ka ditiro tša bona ba re, “E sego Monna yo, eupša Barabase.” Ditherešo tšeo di emetšwego torong ya Miller bjalo ka “mahakoe”, gape tša laetšwa ka mokgwa wa seswantšho godimo ga ditafola tše pedi tše kgethwa, ke “seetša se segolo,” seo Miller a ilego a se newa, gomme seo Boadventiste bo se ganneetšego.

They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.

Ba ipolela gore ba tumiša Kriste ka leswao la Sathane, gomme ba bolela gore ba eme godimo ga motheo wa Modimo, mola e le motheo wa bofora wo o tlišago timelo e kgolo ya thetšo go bohle bao ba emago godimo ga sebopego seo sa thuto seo se fošagetšego. Ga go selo se sefsa ka tlase ga letšatši, gomme Isiraele ya mehleng yeno e fo sepela feela mekgatong ya boporofeta ya Isiraele ya bogologolo.

> “One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?

> “දෙවියන්වහන්සේගේ ප්‍රේමයේ මහත් හිඟය මගේ ආත්මය බර කරයි; එය ආලෝකයට හා සත්‍යයට දිගටම ප්‍රතිරෝධ කළ බැවින්, සහ දෙවියන්වහන්සේ එවා ඇති පණිවුඩයේ කාර්යය ප්‍රතික්‍රියා කිරීම පිණිස, සාක්ෂි මත සාක්ෂි ගොඩ ගැසී තිබියදීත්, බලපෑමක් යොදවා ඇති ක්‍රියාශීලී සේවයේ නිරතව සිටි අයගේ බලපෑමෙන්, අහිමි වී ඇත. මම ඔවුන් යුදෙව් ජාතිය වෙත යොමු කරමින් අසමි, අපගේ සහෝදරයන් අන්ධ ප්‍රතිරෝධයේ එම මාර්ගයම ඔවුන්ගේ පරීක්ෂණ කාලයේ අවසානය දක්වා ගමන් කිරීමට අප විසින් ඉඩ දිය යුතු ද? යම් ජනතාවකට සත්‍යවන්ත හා විශ්වාසවන්ත මුරකාරයන් අවශ්‍ය වූයේ නම්, නිහඬ නොසිටින, දවල් රෑ දෙකෙහිම කෑගසමින්, දෙවියන්වහන්සේ දී ඇති අනතුරු ඇඟවීම් ප්‍රකාශ කරන මුරකාරයන් අවශ්‍ය වූයේ නම්, එය සෙවන්ත්-ඩේ ඇඩ්වෙන්ටිස්ට්වරුන්ට ය. මහත් ආලෝකයක් ලැබූ, ආශීර්වාදලත් අවස්ථා භුක්තිවිඳි, කපර්ණවුම මෙන් වරප්‍රසාදය අතින් ස්වර්ගය දක්වා උසස් කරනු ලැබූ අය, දී ඇති ආලෝකයේ මහත්කමට සරිලන අන්ධකාරයට, එය ප්‍රයෝජනයට නොගැනීම නිසා, අත්හැර දමනු ලබන්නෝ ද?”

> “I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.

> “Ndzi navela ku khongotela vamakwerhu va hina lava nga ta hlengeletana eka Nhlengeletano ya Hungu leri angarhaka hinkwavo leswaku va yingisa rungula leri nyikeriweke eka Valeodikiya. I xiyimo xo foufala xa njhani lexi va nga eka xona! Nhlokomhaka leyi yi tisiwe emahlweni ka n’wina kayi na kayi, kambe ku nga enerisiwi ka n’wina hi xiyimo xa n’wina xa moya a ku si va loku dzikeke naswona ku vavisaka hi ku ringanela leswaku ku humelerisa ku hundzuka. ‘U ri, Ndzi fumile, naswona ndzi engeteriwile hi swilo, naswona a ndzi pfumali nchumu; kambe a wu swi tivi leswaku u munhu wo xaniseka, wo twisa vusiwana, xisiwana, la foufeke, naswona a nga ambalanganga.’ Nandzu wa ku tikanganyisa wu le henhla ka tikereke ta hina. Vutomi bya vukhongeri bya lavo tala i mavunwa.” Manuscript Releases, volume 16, 106, 107.

“Capernaum” was the city which Jesus chose as his own city.

“Kapernaum” e le motse oo Jesu a ileng a o khetha hore e be motse oa hae.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> “Di Kapernaum Yesus tinggal pada sela-sela perjalanan-Nya ke sana kemari, dan kota itu pun kemudian dikenal sebagai ‘kota-Nya sendiri.’ Kota itu terletak di tepi Danau Galilea, dan dekat dengan perbatasan dataran Gennesaret yang indah, jika memang tidak tepat berada di atasnya.” The Desire of Ages, 252.

Christ chose Capernaum as he had chosen Jerusalem of old.

Kristus o ile a kgetha Kaperenaume jwalokaha mehleng ya kgale a ne a kgethile Jerusalema.

> And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.

> Kei ka hooa ho rapela mora oa hae ke tla nea leloko le le leng, hore Davida, mohlanka oa ka, a tle a lule a e-na le lebone kamehla pela ka Jerusalema, motse oo ke ikhethetseng oona hore ke bee lebitso la ka teng. 1 Marena 11:36.

Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.

Kristus telah memilih Adventisme sebagai kota-Nya pada tahun 1844, dan pada tahun 1863, Adventisme telah membangun kembali kota “Yerikho”, suatu lambang kenyamanan dan kemewahan Laodikia. Sebagaimana halnya dengan Israel purba, demikian pula dengan Israel modern. Adventisme percaya bahwa mereka adalah warga kota istimewa milik Allah, tetapi mereka telah menolak “terang besar” yang menyediakan bukti kewargaan itu. Seperti Silo pada zaman Eli, Hofni, dan Pinehas, Adventisme akan dihakimi menurut “terang besar” yang kepada mereka telah diberikan kesempatan untuk menerimanya.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “Maseng a ba bolelang hore ke bana ba Molimo, ke mamello e nyenyane hakaakang e bontšitsoeng, ke mantsoe a makae a bohloko a boletsoeng, ke kahlolo e kae e bohale e boletsoeng khahlanong le ba seng tumelong ea rōna. Ba bangata ba talimile ba litho tsa likereke tse ling joaloka baetsalibe ba baholo, athe Morena ha a ba talime ka mokhoa oo. Ba talimang litho tsa likereke tse ling ka mokhoa oo ba hloka ho ikokobetsa tlas’a letsoho le matla la Molimo. Bao ba ba ahlolang e ka ’na eaba ba bile le leseli le lenyenyane feela, menyetla e fokolang le litokelo tse ’maloa. Hoja ba ne ba bile le leseli leo ba bangata ba litho tsa likereke tsa rōna ba bileng le lona, mohlomong ba ka be ba hatetse pele ka lebelo le leholo haholo, ’me ba emetse tumelo ea bona hamolemo lefatšeng. Ka bao ba ithorisang ka leseli la bona, empa leha ho le joalo ba sa tsamaee ho lona, Kreste o re, ‘Empa ke re ho lōna, Ho tla ba bonolo haholoanyane hore Tiro le Sidone li mamelloe letsatsing la kahlolo ho e-na le lōna. ’Me uena, Kapernauma [Baleti ba Letsatsi la Bosupa, ba bileng le leseli le leholo], ea phahamisitsoeng ho ea leholimong [ka ntlha ea tokelo], u tla theoleloa liheleng; hobane hoja mesebetsi e matla e entsoeng ho uena e ne e entsoe Sodoma, e ka be e ile ea sala ho fihlela letsatsing lena. Empa ke re ho lōna, Hore ho tla ba bonolo haholoanyane hore naha ea Sodoma e mamelloe letsatsing la kahlolo ho e-na le uena.’ Ka nako eo Jesu a araba a re, ‘Kea u leboha, Ntate, Morena oa leholimo le lefatše, hobane u patetse ba bohlale le ba masene [ka tekanyo ea bona], lintho tsena, ’me ua li senolela masea.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> “‘Na ko na thupelo tshotlhe tseno lo di dirile,’ go bua Morena, ‘mme ka bua le lona, ka tsoga ka bonako mme ka bua, fela ga lo a ka lwa utlwa; mme ka lo bitsa, fela ga lo a ka lwa araba; ke gone ke tla dira ntlo eno, e e bidiwang ka leina la me, e lo e ikanyang, le lefelo le ke le neileng lona le borraalona, jaaka ke dirile kwa Shilo. Mme ke tla lo koba mo ponong ya me, jaaka ke kobile bakaulengwe ba lona botlhe, e bong lotso lotlhe lwa Eferaime.’”

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> “Tuhan telah menubuhkan dalam kalangan kita institusi-institusi yang sangat penting, dan institusi-institusi itu hendaklah diuruskan, bukan sebagaimana institusi duniawi diuruskan, melainkan menurut tertib Allah. Institusi-institusi itu hendaklah diuruskan dengan mata yang tertumpu semata-mata kepada kemuliaan-Nya, supaya dengan segala cara jiwa-jiwa yang sedang binasa dapat diselamatkan. Kepada umat Allah telah datang kesaksian-kesaksian Roh, namun banyak yang tidak mengendahkan teguran, amaran, dan nasihat.”

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> “‘Ity re ankehitriny, ry vahoaka adala sady tsy manan-tsaina, izay manana maso nefa tsy mahita, izay manana sofina nefa tsy mandre: moa tsy hatahotra Ahy va ianareo? hoy Jehovah; moa tsy hangovitra eo anatrehako va ianareo, Izay nametraka ny fasika ho fetran’ny ranomasina amin’ny didy mandrakizay, ka tsy hainy hihoarana; ary na dia mitopatopa aza ny onjany, dia tsy maharesy izy; na dia mierona aza izy, dia tsy mahatafita azy? Fa ity vahoaka ity manana fo mpiodina sy mpikomy; efa niodina izy ka lasa nandeha. Ary tsy manao anakampo izy hoe: Andeha ankehitriny hatahorantsika Jehovah Andriamanitsika, Izay manome ranonorana, dia ny aloha sy ny aoriana, amin’ny fotoanany avy; Izy no mitahiry ho antsika ny herinandro voatendry ho amin’ny fijinjana. Ny helokareo no nanalavitra izany zavatra izany, ary ny fahotanareo no nihazona ny zava-tsoa tsy ho azonareo.... Tsy mitsara ny ady izy, dia ny adin’ny kamboty aza, nefa mbola mandroso ihany izy; ary ny rariny tokony ho an’ny malahelo dia tsy tsarainy. Moa tsy hovaliako va izany zavatra izany? hoy Jehovah; moa tsy hamalian’ny fanahiko faty va ny firenena tahaka izao?’”

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> “Ntate a ka pateletšwa go re, ‘O se ke wa rapelela setšhaba se, le gona o se ke wa emiša sello goba thapelo bakeng sa bona, le gona o se ke wa ntapediša: gobane nka se go kwe’? ‘Ka gona dipula di ile tša thibelwa, gomme ga se gwa ba le pula ya mafelelo.... Na go tloga nakong ye o ka se lle go nna wa re, Tate, wena o motataisi wa bofsa bja ka?’” Review and Herald, August 1, 1893.

We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.

Mi doba nɛ yɛn ni ba nɔɔri anaa “kɛji bɛmba” min tori William Miller ni a Puenlaa Kɔkɔgri la nyɛniŋ, na article kaŋa kɔɔ.

> “When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.

> “Bila Kristo a tlhile mo lefatsheng go supa bodumedi jwa nnete, le go godisa metheo e e tshwanetseng go laola dipelo le ditiro tsa batho, maaka a ne a setse a tshwere ka boteng jo bogolo mo go ba ba neng ba nnile le lesedi le legolo jalo, mo ba neng ba sa tlhole ba tlhaloganya lesedi, e bile ba se na keletso ya go tlogela ngwao ka ntlha ya boammaaruri. Ba ne ba gana Moruti wa legodimo, ba bapola Morena wa kgalalelo, gore ba tle ba boloke mekgwa ya bone le dilo tse ba di itlhametseng. Mowa one oo o bonagala mo lefatsheng gompieno. Batho ga ba rate go sekaseka boammaaruri, gore e se ka ya re ngwao ya bone ya kgoreletsega, mme ga tsenngwa taolo e ntšha ya dilo. Mo bathong go na le tlwaelo e e sa kgaotseng ya go fosa, mme ka tlhago batho ba sekametse go godisa thata dikakanyo le kitso ya botho, fa tsotlhe tse e leng tsa bomodimo le tsa bosakhutleng di sa lemogiwe kgotsa go anaanelwa.” Counsels on Sabbath School Work, 47.

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