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# Laodicea - Number Two

ល៉ាវឌីសេ — លេខពីរ

The Protestant Horn

Ipondo lamaProthestani

Author

Jeff Pippenger

Published

August 27, 2023

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It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Untuk memahami mesej yang sedang dinyatakan meterainya dalam kitab Wahyu, adalah penting untuk mengenali akar, perkembangan, dan kepentingan Reformasi Protestan. Tiga garis utama dalam sejarah Reformasi itu menangani Alkitab, serta metodologi yang betul yang harus digunakan dalam mempelajari Alkitab, dan juga bahawa para utusan pilihan sepanjang sejarah itu merupakan penanda jalan bagi sejarah tersebut. Seperti yang sentiasa berlaku, Syaitan berusaha menyembunyikan Alkitab King James dengan beberapa pemalsuan, dan dia berusaha menyembunyikan metodologi yang betul untuk memahami Alkitab dengan beberapa pemalsuan, dan dia juga berusaha menyembunyikan para utusan yang betul (penanda jalan) yang dibangkitkan sepanjang perjalanan dalam sejarah itu.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> “Tetapi Iblis tidak tinggal diam. Kini ia berusaha melakukan apa yang telah diupayakannya dalam setiap gerakan reformasi lainnya—menipu dan membinasakan umat dengan menyodorkan kepada mereka suatu kepalsuan sebagai pengganti pekerjaan yang sejati. Sebagaimana pada abad pertama gereja Kristen ada Kristus-kristus palsu, demikian pula pada abad keenam belas bangkit nabi-nabi palsu.” The Great Controversy, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

སྤྱི་ལོ་1840 ནས་1844 བར་གྱི་མི་ལར་རི་མཚམས་ཀྱི་ལོ་རྒྱུས་ནང་། པྲོ་ཊེས་ཏན་ཆོས་ལུགས་ཀྱི་གོས་ཆེན་དེ་—དེ་ནི་ཡུ་ནའི་ཊེཌ་སི་ཊེཊས་ཞེས་པའི་ས་གཞིའི་གཅན་གཟན་ལ་རྭ་གཉིས་ཡོད་པའི་ནང་གི་གཅིག་ཡིན་— མི་ལར་རི་ཨེཌ་ཝན་ཊིསམ་ལ་པྲོ་ཊེས་ཏན་གྱི་རྭ་དེ་ཡོངས་སུ་གྱུར། དུས་མཉམ་དུ། སྔོན་མ་ནས་པྲོ་ཊེས་ཏན་ཡིན་པར་ཁས་བླངས་མཁན་གྱི་ཆོས་ཚོགས་རྣམས་ནི་ལོག་པའི་པྲོ་ཊེས་ཏན་དུ་གྱུར་བ་དང་། ཡང་ན། མི་ལར་རི་ཚོས་ངོས་འཛིན་པ་ལྟར། “རོམ་གྱི་བུ་མོ་ཚོ།” ཞེས་བརྗོད་པ་དེ་རེད། པྲོ་ཊེས་ཏན་པ་ཚོས་1843 ལོར་ཕོ་ཉ་དང་པོའི་འཕྲིན་བཟང་དེ་དང་ལེན་མ་བྱས་པའི་ཚེ། ཁོང་ཚོ་ལྷུང་བ་དང་། མི་ལར་རི་ཚོས་པྲོ་ཊེས་ཏན་ཆོས་ལུགས་ཀྱི་གོས་ཆེན་དེ་འཁུར་ནས་མུ་མཐུད་དེ་སོང་། མི་ལར་རི་མཚམས་ཀྱི་ལོ་རྒྱུས་ནི། དཀོན་མཆོག་གིས་ཁོང་གི “དབེན་སའི་ནང་གི་ཆོས་ཚོགས” དེ་ཡར་འདྲེན་གནང་ནས་དཀོན་མཆོག་གི་བཀའ་ཡི་ཆ་ཚང་གི་གོ་བ་ལ་སླེབས་པར་མཛད་པའི་ལས་ཀྱི་མཐར་ཐུག་ཡིན་ནོ།

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

U kubotululwa kwa kukhangelwa-kutongwa kwaleta isilingo somthetho kaThixo, ingakumbi iSabatha. Ukuvakalisa isigidimi sengelosi yesithathu kwakufuna ibandla elaligcina umthetho kaThixo, owawungcwatywe phantsi kwezithethe namasiko obupopu ngexesha lamaXesha Obumnyama. UKristu wazisa amaProtestanti kwimbali ka-1840 ukuya ku-1844, waza wabeka phambi kwawo uvavanyo lukaEliya, awayemfuzisela uWilliam Miller; yaye xa amaProtestanti asala isigidimi sikaMiller, abuyela eRoma. Isilingo sesigidimi sengelosi yokuqala njengoko sasivakaliswe nguMiller sasimelwe nguEliya eNtabeni yeKarmele.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

> Lwene Eliya aiza kwa anthu onse, nati, Mpaka liti mudzakhala mukugwedera pakati pa maganizo awiri? Ngati Yehova ndiye Mulungu, mutsatireni; koma ngati Baala, pamenepo mutsatireni iyeyo. Ndipo anthu sanamuyankhe ngakhale mawu amodzi. 1 Mafumu 18:21.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

Ka 1840, ketika berhadapan dengan pekabaran Elia, yang dilambangkan oleh Miller dan malaikat pertama, orang-orang Protestan memilih Baal!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

Phapano ya Boporotesetanta e ne e le go bulwa ga boammaaruri jwa Baebele jo bo neng jwa simologa ka “naledi ya moso,” e e neng e solofeditswe go newa mo nakong ya hisetori e e emetsweng ke kereke ya Tiatira. Tlhaselo e e tobileng kgatlhanong le Baebele e ne ya simologa makgolokgolo a dingwaga pejana mme e tlhagisiwa ka phepafalo mo bukeng ya The Great Controversy, segolobogolo mo hisetorining ya Bawaldense. Ka 1930, Benjamin Wilkerson o ne a phasalatsa buka ya Our Authorized Bible Vindicated. Buka eo e kwala ka botlalo ntwa e e neng ya lwantshediwa dikwalo tse di boitshepo tsa ntlhantlha tse moragonyana di neng tsa dirisiwa go ranola Baebele ya King James, le ka dikwalo tse di farologaneng tsa maaka tsa ga Satane tse di neng tsa rotloediwa ka nako eo mme di sa ntse di rotloediwa ke Makatoliki, Boporotesetanta jo bo tlhanogileng, le Baadvente ba Laodikea. Ntwa eo e ne ya simologa bogologolo pele ga hisetori ya Bawaldense, mme bone ke letshwao la tsela le sesupo sa bao ba ileng ba ntsha matshelo a bone go naya bosupi ka botlhokwa jwa mekwalo e e siameng e moragonyana e neng ya ranolelwa mo Baebele ya King James ya 1611.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

Penghasilan Alkitab King James pada tahun 1611 telah melalui suatu proses penterjemahan yang sangat khusus. Proses menterjemah dan menerbitkan Alkitab itu telah disempurnakan melalui tujuh langkah penghasilan. Proses itu juga mengambil masa tujuh tahun untuk diselesaikan, dan tujuh tahun alkitabiah ialah dua ribu lima ratus dua puluh hari. Itulah, sudah tentu, jumlah hari nubuatan yang sama ketika Yesus meneguhkan perjanjian dengan banyak orang sebagai penggenapan Daniel sembilan. Di tengah-tengah minggu yang kudus itu Kristus telah disalibkan, dan sudah tentu Kristus yang disalibkan adalah pusat Alkitab. Tujuh langkah untuk menghasilkan Firman Allah yang murni itu adalah seperti berikut.

- First: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

  Yang Pertama: Penterjemahan Awal oleh Individu: Kira-kira 50 orang penterjemah dibahagikan kepada enam jawatankuasa, masing-masing bertanggungjawab terhadap bahagian-bahagian yang berbeza dalam Alkitab. Individu-individu ini berusaha menterjemahkan daripada bahasa-bahasa asal (Ibrani, Aram, dan Yunani) ke dalam bahasa Inggeris.

- Second: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

  ទីពីរ៖ ការពិនិត្យដោយគណៈកម្មការ៖ បន្ទាប់ពីគណៈកម្មការនីមួយៗបានបញ្ចប់ការបកប្រែផ្នែកមួយ កិច្ចការនោះត្រូវបានពិនិត្យឡើងវិញដោយសមាជិកគណៈកម្មការនោះផ្ទាល់។ វាបានអនុញ្ញាតឲ្យមានការចូលរួមជាសមូហភាព និងការកែតម្រូវកំហុស។

- Third: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

  Үшінші: Жалпы комитеттің қарауы: Жекелеген комитеттердің аудармалары бұдан кейін Жалпы комитет деп аталатын ғалымдардың кеңірек тобына ұсынылды. Бұл комитет алты аударма комитетінің әрқайсысынан өкілдерден тұрды. Олар бүкіл еңбекті қарап шығып, әртүрлі комитеттердің аудармаларын салыстырып, үйлестірді.

- Forth: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

  Yang keempat: Tinjauan dan Revisi Tambahan: Versi yang telah direvisi oleh Komite Umum dikirim kembali kepada komite-komite perorangan untuk ditinjau dan disempurnakan lebih lanjut. Proses berulang ini membantu memastikan bahwa terjemahan tersebut konsisten dan akurat.

- Fifth: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

  Ya botlhano: Tshekatsheko ya Bofelo le Kamohelo: Fa dikomiti tsotlhe ka bongwe di sena go wetsa diphetolo tsa tsone, mokwalo wa bofelo o ne wa isiwa kwa Komiting Kakaretso gore o tlhatlhobiwe la bofelo le go amogelwa.

- Sixth: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

  ទីប្រាំមួយ៖ ការអនុម័តដោយព្រះមហាក្សត្រ និងការបោះពុម្ពផ្សាយ៖ បន្ទាប់មក ការបកប្រែដែលបានអនុម័តត្រូវបានថ្វាយជូនព្រះបាទ James I ដើម្បីទទួលការអនុម័តពីព្រះអង្គ។

- Seventh: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

  ទី៧៖ បន្ទាប់ពីព្រះអង្គបានប្រទានការយល់ព្រមជាផ្លូវការរបស់ព្រះមហាក្សត្រ រួចហើយ ការបកប្រែនោះត្រូវបានបោះពុម្ពផ្សាយនៅឆ្នាំ 1611 ជា King James Version (Authorized Version) នៃព្រះគម្ពីរ។

> The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

> Amanba Nungshigi wahei-sing asi sengnaiba wahei-singni: lei-gi meida nungairaba lupasingga chap manna mangonda amuk taruk sengdok-khraba aduga chap mannariba ama gumni. Eikhoigi Mapu O Lord, Nahakna makhoibu ngaklaga yumpham adudagi matam pumnamakta punsinbigani. Psalms 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

Dalam peperangan Iblis melawan firman Allah, dan melawan tanda-tanda penunjuk jalan yang diwakili oleh berbagai utusan dalam sejarah yang sedang tersingkap itu serta metodologi yang benar yang harus digunakan dalam membagi dengan tepat Firman-Nya, Alkitab King James tahun 1611 adalah suatu tanda penunjuk jalan yang secara khusus diidentifikasi dalam Mazmur dua belas. Tidak satu pun dari berbagai Alkitab palsu yang telah dihasilkan melalui naskah-naskah Katolik yang telah dirusakkan memenuhi kriteria Mazmur dua belas. Proses pemurnian yang berlangsung melalui tujuh langkah dan masa dua ribu lima ratus dua puluh hari menandai bahwa Alkitab King James adalah “firman-firman-Nya yang murni.” Allah berjanji untuk memelihara Alkitab King James sebagai Firman-Nya yang murni untuk selama-lamanya, dan oleh karena itu Ia juga berjanji untuk meneguhkan metodologi “historisisme” yang digunakan oleh para reformator Protestan, termasuk William Miller.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

Pada abad keempat belas, John Wycliffe, yang dikenal sebagai “bintang fajar Reformasi” dalam buku The Great Controversy, telah dipakai oleh Allah untuk menerjemahkan Alkitab ke dalam suatu bahasa yang dapat dimengerti bahkan oleh orang biasa. Dialah utusan yang menandai tonggak permulaan Reformasi Protestan.

> “The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

> “Umnyakazo omkhulu uWycliffe awuqalisa, owawuzokhulula unembeza nengqondo, futhi ukhulule izizwe ezase ziboshwe isikhathi eside enqoleni yokunqoba yaseRoma, wawunomthombo wawo eBhayibhelini. Lapha kwakukhona umthombo walowo mfula wesibusiso, othe, njengamanzi okuphila, wageleza wehla ezikhathini zonke kusukela ekhulwini leshumi nane. UWycliffe wamukela imiBhalo eNgcwele ngokukholwa okuphelele njengokwambulwa okuphefumulelwe kwentando kaNkulunkulu, okuyisimiso esanele sokholo nokuziphatha. Wayefundiswe ukubheka iBandla laseRoma njengogunya elivela kuNkulunkulu, elingenaphutha, nokwamukela ngokuhlonipha okungangabaziyo izimfundiso namasiko aseqinisiwe eminyaka eyinkulungwane; kodwa waphenduka wasuka kukho konke lokhu ukuze alalele izwi elingcwele likaNkulunkulu. Leli yilo gunya ayenxusa abantu ukuba balamukele. Esikhundleni sokuthi ibandla likhulume ngopapa, wamemezela ukuthi okuwukuphela kwegunya leqiniso kuyizwi likaNkulunkulu elikhuluma ngezwi laKhe. Futhi wafundisa hhayi kuphela ukuthi iBhayibheli lingokwambulwa okuphelele kwentando kaNkulunkulu, kodwa nokuthi uMoya oNgcwele nguyena kuphela umhumushi walo, nokuthi wonke umuntu, ngokufunda izimfundiso zalo, makafunde umsebenzi wakhe ngokwakhe. Ngaleyo ndlela waphendulela imiqondo yabantu isuke kupapa naseBandleni laseRoma iye ezwini likaNkulunkulu.”

> “Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

> “Wycliffe mi nia Reformers no mu baako a ɔso paa. Adwene trɛw mu, nsusuwii mu nteɛmu mu, pintinn a ɔde gyinaa nokware no so, ne akokoduru a ɔde bɔɔ ho ban mu no, wɔn a wɔbaa n’akyi a wotumi ne no sɛ no yɛ kakraa bi pɛ. Abrabɔ mu kronkronyɛ, mmɔdenbɔ a enni ahome wɔ adesua ne adwuma mu, nokwaredi a wonnhu porɔwee biara wɔ mu, ne Kristo su a ɛda ɔdɔ ne nokwaredi adi wɔ ne som adwuma mu no, na ɛyɛɛ nea odii Reformers no anim no agyiraehyɛde. Na eyi nyinaa yɛɛ hɔ, ɛmfa ho adwene mu sum ne abrabɔ bɔne a na bere no a ofii mu bae no ayɛ no ma.”

> “The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

> “Tabiat Wycliffe adalah suatu kesaksian tentang kuasa pendidikan dan kuasa pengubahan daripada Kitab Suci yang kudus. Alkitablah yang menjadikan dia sebagaimana adanya. Usaha untuk memahami kebenaran-kebenaran besar wahyu memberikan kesegaran dan kekuatan kepada segala kemampuan. Usaha itu meluaskan fikiran, menajamkan tanggapan, dan mematangkan pertimbangan. Pengkajian Alkitab akan memuliakan setiap pemikiran, perasaan, dan cita-cita sebagaimana tidak dapat dilakukan oleh pengkajian yang lain. Ia memberikan keteguhan tujuan, kesabaran, keberanian, dan ketabahan; ia memurnikan tabiat dan menguduskan jiwa. Pengkajian Kitab Suci yang sungguh-sungguh dan penuh hormat, yang membawa fikiran pelajar itu berhubung secara langsung dengan fikiran Yang Tidak Terbatas, akan mengurniakan kepada dunia manusia-manusia yang lebih kuat dan lebih giat akalnya, serta lebih mulia prinsipnya, daripada yang pernah dihasilkan oleh latihan paling unggul yang disediakan oleh falsafah manusia. ‘Tersingkapnya firman-Mu,’ kata pemazmur, ‘memberi terang; memberi pengertian.’ Mazmur 119:130.” The Great Controversy, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

Selepas kesaksian mengenai John Wycliffe dalam The Great Controversy, Sister White mengemukakan satu senarai para reformator yang setia (penanda jalan), yang akhirnya sampai kepada reformator John Knox. Beliau mengenal pasti satu pertanyaan penting yang diajukan kepada John Knox oleh Mary, Ratu Scotland.

> “John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

> “John Knox telah berpaling daripada tradisi dan mistisisme gereja, untuk menyantap kebenaran-kebenaran Firman Tuhan, dan pengajaran Wishart telah meneguhkan tekadnya untuk meninggalkan persekutuan Rom, serta menggabungkan dirinya dengan para reformator yang dianiaya....”

> “When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

> “Apabila berhadapan muka dengan permaisuri Scotland, yang di hadapannya semangat ramai pemimpin Protestan telah luntur, John Knox memberikan kesaksian yang teguh dan tidak berbelah bahagi bagi kebenaran. Dia tidak dapat dipujuk oleh belaian; dia tidak gentar di hadapan ancaman. Permaisuri itu menuduhnya dengan ajaran sesat. Dia telah mengajar rakyat menerima suatu agama yang dilarang oleh Negara, katanya, dan dengan demikian telah melanggar perintah Tuhan yang mewajibkan rakyat taat kepada raja-raja mereka. Knox menjawab dengan tegas:—‘Sebagaimana agama yang benar tidak menerima asal usul mahupun kewibawaannya daripada para raja, melainkan daripada Tuhan yang kekal sahaja, demikian juga rakyat tidak terikat untuk membentuk agama mereka menurut cita rasa raja-raja mereka. Kerana sering kali para raja, daripada semua orang lain, ialah yang paling jahil tentang agama Tuhan yang sejati. Jika seluruh keturunan Abraham menganut agama Firaun, yang sekian lama menjadi pemerintah mereka, patik mohon, tuanku, apakah agama yang akan ada di dunia ini? Dan jika semua orang pada zaman para rasul menganut agama maharaja-maharaja Rom, patik mohon, tuanku, apakah agama yang akan ada sekarang di atas bumi? … Maka demikianlah, tuanku, dapatlah tuanku fahami bahawa rakyat tidak terikat kepada agama raja-raja mereka, walaupun mereka diperintahkan untuk memberikan hormat kepada mereka.’”

> “Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

> Berkata Maria, “Engkau menafsirkan Kitab Suci dengan satu cara, dan mereka [para guru Romawi] menafsirkannya dengan cara yang lain; siapakah yang harus kupercayai, dan siapakah yang akan menjadi hakim?”

> “‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

> “‘Kamu harus percaya kepada Allah, yang berbicara dengan jelas dalam Firman-Nya,’ jawab sang reformator; ‘dan lebih jauh daripada apa yang diajarkan Firman itu kepadamu, janganlah kamu percaya baik yang satu maupun yang lain. Firman Allah itu jelas pada dirinya sendiri, dan jika pada suatu tempat ada kekaburan, Roh Kudus, yang tidak pernah bertentangan dengan diri-Nya sendiri, menjelaskan hal yang sama dengan lebih terang di tempat-tempat lain, sehingga tidak dapat tinggal keraguan apa pun kecuali pada mereka yang dengan keras kepala tetap bodoh.’ Demikianlah kebenaran-kebenaran yang diucapkan sang reformator yang tak gentar itu, dengan mempertaruhkan nyawanya, ke telinga kerajaan. Dengan keberanian yang sama tak tergoyahkan ia tetap berpegang pada tujuannya, berdoa dan berjuang dalam peperangan Tuhan, sampai Skotlandia dibebaskan dari kepausan.” The Great Controversy, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Hubungan antara reformator dan ratu itu menyoroti benang ketiga dalam sejarah Reformasi yang mengenali upaya Iblis untuk memalsukan Alkitab, para reformator, dan metodologi studi Alkitab. Jawaban Yohanes kepada sang Ratu ialah bahwa metodologi yang benar adalah “historisisme”, yang didasarkan pada suatu garis sejarah nubuatan dijelaskan oleh Roh Kudus dengan garis sejarah nubuatan yang lain.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

Pelita telah dinyatakan dalam kegelapan. Wycliffe dan para reformis awal hingga sepanjang sejarah Millerit menggunakan suatu kaedah pengajian Alkitab yang disebut “historisisme.” Sejarah kaedah Alkitabiah dalam pengajian Alkitab sering kali diabaikan, namun adalah penting untuk diakui jika seseorang benar-benar mahu melihat makna penting peraturan-peraturan penafsiran nubuat yang diterima pakai oleh Miller dan sesudah itu oleh Future for America.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Ku na tikereke timbiri tokha ta Sister White akulitora monga anthu a Mulungu okhala ndi dzina. Amenewo ndi Israeli wakale ndi Mpingo wa Seventh-day Adventist.

> “The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

> “Mabaka a etsang hore re bitsoe batho ba Molimo a tshwanetse ho phetoa khafetsa.” Deuteronoma 4:1–13. Manuscript Releases, bophahamo ba 8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

Gereja para rasul, gereja di padang gurun selama kegelapan kepausan, tidak pernah disebut umat Allah yang bernama; sebab istilah itu (yang berarti dinamai) menunjuk kepada suatu gereja yang diberi tanggung jawab untuk menjadi penyimpan hukum Allah, dan bersama dengan Adventisme mereka juga harus menjadi penyimpan kebenaran-kebenaran nubuat Allah.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> “Bo Modimo o biditse kereke ya Gagwe mo motlheng ono, jaaka a ne a bitsa Iseraele wa bogologolo, gore e eme e le lesedi mo lefatsheng. Ka seare se segolo sa boammaaruri, e leng melaetsa ya moengele wa ntlha, wa bobedi, le wa boraro, O ba kgaogantse le dikereke le lefatshe gore a ba tlise mo kgaufatsong e e boitshepo le Ena. O ba dirile badisa ba molao wa Gagwe, mme o ba neetse boammaaruri jo bogolo jwa boporofeti jwa motlha ono. Jaaka mafoko a a boitshepo a a neng a neilwe Iseraele wa bogologolo, tsotlhe tseno ke boikarabelo jo bo boitshepo jo bo tshwanetseng go itsisiwe lefatshe. Baengele ba bararo ba Tshenolo 14 ba emela batho ba ba amogelang lesedi la melaetsa ya Modimo mme ba tswela pele e le baemedi ba Gagwe go galatsa tlhagiso mo boleele le bophara jwa lefatshe.” Testimonies, volume 5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

William Miller adalah utusan pilihan untuk membuka kebenaran-kebenaran nubuatan Allah, dan ketika kebenaran-kebenaran itu menuntun suatu umat kepada pintu yang terbuka dari Ruang Mahakudus pada tahun 1844, Allah kemudian membuka hukum Allah. Wycliffe adalah suatu penanda pada jalan dalam membuka Alkitab dan menghasilkan permulaan Reformasi Protestan, tetapi ia juga merupakan suatu penanda pada jalan dari pekerjaan Allah untuk menegakkan “kebenaran-kebenaran besar nubuatan.” John Wycliffe adalah bintang fajar yang dikenali dalam sejarah masa pemerintahan kepausan selama seribu dua ratus enam puluh tahun. Pekerjaannya dimulai pada abad keempat belas, lalu pada abad ketujuh belas penanda lain pada jalan dari garis nubuatan itu adalah penerbitan Alkitab King James pada tahun 1611. Pada garis itu kita pada akhirnya sampai kepada penanda pada jalan berupa kaidah-kaidah penafsiran nubuatan Miller. Miller adalah suatu penanda pada jalan dalam garis kebenaran itu, demikian pula kaidah-kaidahnya. Kaidah-kaidahnya memberi kesaksian tentang suatu penanda pada jalan di akhir Adventisme yang diwakili oleh penerbitan Prophetic Keys.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Akala se twenhu sɛ mmara a Miller de mae no yɛ agyiraehyɛde bi wɔ nkɔmhyɛ abakɔsɛm mu a egyina hɔ ma adwuma a ɛbɔ mmɔden sɛ ɛbɛkora Bible no nsɛm a edi kan ne nea ɛteɛ no so, ne bio adwuma a ɛbue Bible no ntease a ɛyɛ nokware no mu—nea ɛhwehwɛe sɛ wɔde ahokeka kyerɛɛ Nsakraefo no ma wɔtee ase na wɔde adesua kwan kronkron a wɔfrɛ no “historicism” no yɛɛ adwuma no—ɛnde yennya nimdeɛ a ɛho hia na ama yɛahu nkɔmhyɛ mu nokwasɛm ahorow a ɛfa adwuma a ɛde na ɛkora ɔsoro abɔfo a ɔto so abiɛsa no hann no so wɔ Adventism awiei no ho. Eyi nti, ɛho hia sɛ yɛyɛ saa abakɔsɛm kwan no ho nhwehwɛmu tiawa bi.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

Definisi satu-satunya yang tulen bagi perkataan “Protestan” ialah membantah Rom. Jika suatu gereja berhenti membantah Rom, maka gereja itu bukan lagi Protestan, lalu menjadi anak perempuan Rom, sebagaimana halnya dengan orang-orang Protestan yang menolak pekabaran malaikat pertama. Pemahaman utama yang menjadi “moto” bagi orang-orang Protestan yang keluar dari gereja Katolik ialah “Alkitab dan Alkitab sahaja.” Namun demikian, sejarah membuktikan hakikat bahawa Alkitab perlu dibahagikan dengan tepat.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

> Berusahalah supaya engkau menjadi seorang yang diperkenan Allah, seorang pekerja yang tidak usah malu, yang membahagikan firman kebenaran dengan tepat. Tetapi hindarilah percakapan yang cemar dan sia-sia, kerana semuanya itu akan menambah kefasikan. 2 Timotius 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Mokgwa wa go ithuta Baebele o Baporotesetanta ba neng ba kaelwa go o dirisa mo maitekong a bone a go kgaoganya lefoko la boammaaruri sentle ke “historicism.” Mokgwa oo e ne e le sengwe se Satane a neng a se tlhomile ka tlhamalalo e bile ka botlhokwa gore a se tlhasеле, mme ruri o ne a se tlhasela.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> “Re tshwanetse go itse ka borona gore Bokeresete bo akaretsa eng, gore boammaaruri ke eng, gore tumelo e re e amogetseng ke efe, gore melao ya Baebele ke efe—melao e re e neilweng go tswa mo taolong e e kwa godimo thata.” The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

Penyanggaian terhadap metodologi alkitabiah yang digunakan oleh para Reformator hingga kepada dan termasuk William Miller dikenal pasti secara khusus sebagai bermula pada abad kelima belas melalui seorang sarjana Jesuit bernama Francisco Ribera (1537–1591), yang diakui sebagai tokoh yang mempopularkan tafsiran futuris. Beliau menulis suatu ulasan mengenai kitab Wahyu yang mengemukakan suatu tafsiran futuristik terhadap nubuatan-nubuatan itu, lalu menjauhkannya daripada konteks sejarah. Ribera mencipta metodologi ini dengan tujuan menentang kebenaran yang sentiasa dihasilkan oleh metodologi historisisme. Kebenaran itu ialah bahawa paus di Rom ialah antikristus dalam nubuatan Alkitab.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

Pada abad ketujuh belas dan kedelapan belas, dapat dibuktikan bahwa Protestanisme mengetahui bahwa metodologi palsu Ribera bersifat satanis dan tidak sehat. Kaum Protestan pada masa itu menulis buku-buku dan traktat-traktat untuk menentang “ocehan yang duniawi dan sia-sia” dari cendekiawan Yesuit itu. Namun pada tahun 1909, kuda Troya itu, Alkitab Referensi Scofield, diterbitkan, dan referensi-referensi yang dimasukkan ke dalam catatan kaki Alkitab tersebut didasarkan pada ajaran-ajaran Ribera dan seorang Yesuit lain bernama Manuel Lacunza (1731–1801). Lacunza menulis dengan nama samaran Juan Josafat Ben-Ezra, dan menerbitkan sebuah buku berjudul The Coming of the Messiah in Glory and Majesty. Seperti Ribera sebelumnya, buku itu merupakan serangan langsung terhadap penggenapan nubuat-nubuat dalam kitab Wahyu.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Setane o ne a tseba hore molaetsa oo a neng a tshwanetse ho o koahela ka pherekano e ne e le molaetsa oa ho qetela oa temošo o tsoang bukeng ea Tšenolo. Ho akarelletsa lipuo tse silafetseng le tse se nang thuso tsa baprista ba babeli ba Majesuite ka har’a litšupiso tse leng ka hare ho Scofield Reference Bible ho ile ha lumella Satane ho isa Maprostanta a koenehileng hore a amohele mekhoa ea Majesuite, ka tsela eo a ba foufatsa hore ba se ke ba bona ’nete. Satane o ile a finyella sena ka ho hlahisa mehlala e ’maloa ea boporofeta ea Bok’hatholike e ileng ea tlosa monyetla oa ho tsebahatsa ka ho hlaka hore na mohanyetsi oa Kreste oa boporofeta ba Bibele ke mang. E ne e se thetso e thata ho Satane, hobane Maprostanta a ne a se a khutletse kerekeng ea Roma ka ho hana ha ’ona molaetsa oa Miller ka 1843.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

Kusile kwaba leencwadi leziqephu ezitshiyeneyo ezashicilelwa eminyakeni yonke, eziloba ukuhlasela kukaSathane phezu kweBhayibhili, okwaqalisa emakhulwini okuqala eminyaka ngemva kokuba uKristu ebethelwe. Lokho kuhlasela kwafinyelela esigabeni lapho okwalethwa khona imibhalo yesandla yamanga ukuze kuvezwe amaBhayibhili amanga. USathane wabuya wahlasela labaVuseleli abaphakanyiswayo ukuze bame beqinise ilizwi likaNkulunkulu ngesikhathi besaphila langemva kokuba labo baVuseleli sefile.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Akhe ucabange nje ukuthi izazi-mlando zanamuhla kanye nezazi zenkolo zamaSeventh-day Adventist ziyiphatha kanjani indaba kaWilliam Miller. Kunjengokungathi zemba amathambo akhe zawaphonsa eMfuleni iMississippi.

> “William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

> “William Miller nage Satanmangni songnokrako gisik ha∙ani ong∙achim, aro ua dal∙begipa bobilara kattani bilko matnanggija dakna mangmangsan ong∙aijaha, indiba kattako ra∙chakgipako an∙chingni kakketgipa messenger-ko an∙sengsengna mikrakachim. Maikai Father Miller Sastroo donggipa bebeni kakketko uni knagiparangni ka∙tongrango dakbewalchi jakkalaha, uandaken an∙tangtangko Kristianrang ine agangiparangni ka∙namgijani uni kosako salgroe ong∙aha, maikai Jihudirangni ka∙namgijani Krist aro uni watatgipa sa∙satrangni kosako salgroe ong∙aha, uandaken. Mondolini memborrang namgijabatgipa changsarangko kalstapaha, aro bang∙a somoirango bobilrangara ua biaprako watahaon uni janggi ko ra∙na ku∙rachaksoaha. Indiba rongtalgipa sa∙satrang mandeni be∙enrango dongpitikachim, aro uamangoni saksa mande gita ong∙e, Jihovani ia nokkolni jakko rim∙e, ka∙namgijagipa doloni ja∙mano uko naljokao dilangaha. Uni kamde bon∙kugijachim, aro Satan aro uni watatgiparang uamangni miksonganio chu∙sokgijani ong∙aha.” Spirit of Prophecy, volume 4, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Lalata kamoo mekgahlelo eo e mmedi e tshwanang ya Adventism (baitseanape ba thuto ya bodumedi le borahistori) e nyenyefaditseng le ho pata bonnete ba melao ya Miller, eo Kgaitsedi White a re tsebisang hore e tla sebediswa ke bohle bao kannete ba bolelang melaetsa ya mangeloi a mararo.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

> “Mereka yang terlibat dalam memberitakan pekabaran malaikat ketiga sedang menyelidiki Kitab Suci menurut rencana yang sama seperti yang diadopsi oleh Bapa Miller. Dalam buku kecil berjudul *Views of the Prophecies and Prophetic Chronology*, Bapa Miller memberikan kaidah-kaidah berikut yang sederhana, namun cerdas dan penting, untuk pelajaran dan penafsiran Alkitab:—”

> “[Rules one through five quoted.]

> “[Melao ea pele ho isa ho ea bohlano e qotsitsoe.]”

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

> “Yang di atas ialah sebahagian daripada peraturan-peraturan ini; dan dalam kajian kita terhadap Alkitab, kita semua akan berbuat baik jika memperhatikan prinsip-prinsip yang telah dikemukakan.” Review and Herald, 25 November 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Bũng bāmni line ‘profetik history’ da God-ni Word-ni development aro establishment baksa nangni gimin saonai ma·sina agre, William Miller-ko Elijah-ni gita uni message-ko parakani salo messenger ong·aha ine ka·sachakna gita dakgipa manderangni namgipa testimony-ni significance ko nikna amja; aro Moses-ni gita, Miller-ko toromgipa manderangni resurrection-o ra·chakgen ine on·gimin ku·rachakani salo; aro Elisha-ni gita, an·tangni farm ko watgalna aro Elijah message-ko dakchakna uni sikani salo. Sister White ia Bible-o ong·gipa sakgittam hero-rangko William Miller-ko typify ong·atgipa ine mesokaha; indiba da·o modern Adventist theologian aro historian-rang uni gimin, ua ia eighteenth century-ni “poor farm boy” mangmang ong·a gita chanchiaha.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

William Tyndale ongonye wa vavumbuzi va mageuzi voleseke va lelelyo vanakwejwe mu mlongo auno wa historia ya unabii. Une ngati ningadaho kulonga vivi, “taarifa yake ya utume” dhidi ya wajumbe va papa voivihumana navau, yavi, “Nimwisakya kijana yula udumae na plau kumanya Maandiko Kuliko nyenye.” William Miller ndaijile kijana wa shamba, aendeshile plau na akatimizya unabii wa Tyndale.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

Pengenalan ini telah sangat dipermudah dari segi seluruh sejarah yang dapat dikemukakan untuk menyokong apa yang telah kami bentangkan setakat ini. Sekarang kita akan meneliti beberapa tanda khas Alpha dan Omega untuk membawa kita kembali kepada pertimbangan tentang Miller sebagai suatu tanda jalan dan seorang utusan.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Buku Daniel ialah permulaan bagi satu kitab yang terdiri daripada dua kitab. Penghujung kitab itu ialah kitab Wahyu. Walaupun kedua-duanya merupakan dua kitab yang berasingan, bersama-sama keduanya melambangkan satu kitab.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

Bertahun-tahun yang lalu, saya pernah mengalami suatu interaksi publik dengan seorang teolog Masehi Advent Hari Ketujuh yang terkenal, yang bekerja di Biblical Research Institute dari General Conference Gereja Masehi Advent Hari Ketujuh. Teolog itu sedang berusaha membetulkan pemahaman saya tentang enam ayat terakhir dari Daniel sebelas, dan juga pemahaman saya tentang “yang sehari-hari” dalam kitab Daniel. Dalam interaksi kami yang berlangsung selama suatu jangka waktu, karena interaksi itu terdiri atas penyusunan sebuah artikel olehnya yang saya tanggapi, yang kemudian ia jawab kembali, dan tentu saja saya pun menyampaikan kembali pemikiran-pemikiran saya, dan demikian seterusnya. Dalam interaksi itu ia memberitahukan kepada saya bahwa dalam komite tempat ia bekerja di General Conference, ia dianggap sebagai ahli mengenai kitab Daniel, dan bahwa seorang rekan sekerjanya dianggap sebagai ahli tetap mengenai kitab Wahyu. Dalam interaksi kami ia tidak mau menanggapi pokok-pokok dalam kitab Wahyu, melainkan menyerahkannya kepada rekannya itu. Ia ingin membatasi pembahasan hanya pada kitab Daniel.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

ஸிஸ்டர் வைட் தெளிவாகத் தெரிவிப்பதாவது, தானியேலும் வெளிப்படுத்தலும் ஒரே புத்தகமாகும். அந்த நிலைப்பாட்டில் அவை வேதாகமத்தை பிரதிநிதித்துவப்படுத்துகின்றன; அது இரண்டு புத்தகங்களால்—பழையதும் புதியதுமான—உருவான ஒரே புத்தகமாகும். யூத சபையைப் பற்றியும் ஸிஸ்டர் வைட் கருத்துரைக்கிறார்; அவர்கள் ஒரே புத்தகமாக பழைய புத்தகத்தையே மட்டும் கருதுகின்றனர். அதுபோல, பழைய புத்தகத்தை புறக்கணிக்கும்வர்களைப் பற்றியும் அவர் கூறுகிறார்; ஏனெனில் அவர்கள் புதிய புத்தகத்தையே மட்டும் புரிந்துகொள்கிறார்கள், அல்லது புரிந்துகொள்ளத் தயாராக உள்ளார்கள். அவருடைய உந்துதலான சாட்சி இதுவே: நீங்கள் புதியதை மட்டும் ஏற்றுக்கொண்டால், பழையதை நிராகரிக்கிறீர்கள்; அதேபோல் மாறாகவும் அதுவே உண்மை. ஒரு தெய்வவியலாளர் தானியேலின் நிபுணன் தான், ஆனால் வெளிப்படுத்தலின் நிபுணன் அல்ல என்று கூறுவது, பழைய ஏற்பாட்டை மட்டும் ஏற்றுக்கொண்ட யூதக் கருத்தை மீண்டும் உரைப்பதற்கு ஒப்பாகும்; அந்தச் சுருங்கிய பார்வை யூதர்களை எங்கே கொண்டு சென்றது என்பதை நாம் அறிவோம். இவ்விஷயத்தில் எந்தப் பக்கத்தை எடுத்தாலும்—பழையதை ஏற்றுக்கொண்டு புதியதை ஏற்காமலும், அல்லது புதியதை ஏற்றுக்கொண்டு பழையதை ஏற்காமலும்—முழு சாட்சியத்தையும் நிராகரிப்பதாகும்.

> “The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

> “Juru Selamat menanyakan kepada murid-murid-Nya sama ada mereka memahami perkara-perkara ini. Mereka menjawab, ‘Ya, Tuhan.’ Lalu Dia berkata kepada mereka, ‘Sebab itu setiap ahli Taurat yang diajar mengenai kerajaan Sorga adalah seumpama seorang tuan rumah, yang mengeluarkan dari perbendaharaannya perkara-perkara yang baru dan yang lama.’ Dalam perumpamaan ini, Yesus mengemukakan di hadapan murid-murid-Nya tanggungjawab mereka yang pekerjaannya ialah memberikan kepada dunia terang yang telah mereka terima daripada-Nya. Perjanjian Lama merupakan seluruh Kitab Suci yang wujud pada waktu itu; namun kitab itu tidak ditulis semata-mata bagi orang-orang zaman dahulu; kitab itu adalah untuk segala zaman dan untuk semua bangsa. Yesus menghendaki agar para pengajar ajaran-Nya dengan tekun menyelidiki Perjanjian Lama demi terang yang meneguhkan identiti-Nya sebagai Mesias yang telah dinubuatkan dalam nubuat, serta menyatakan sifat misi-Nya kepada dunia. Perjanjian Lama dan Perjanjian Baru tidak dapat dipisahkan, kerana kedua-duanya ialah ajaran Kristus. Doktrin orang Yahudi, yang menerima hanya Perjanjian Lama, tidak membawa kepada keselamatan, kerana mereka menolak Juru Selamat yang kehidupan dan pelayanan-Nya merupakan penggenapan hukum Taurat dan nubuat-nubuat. Dan doktrin mereka yang menolak Perjanjian Lama juga tidak membawa kepada keselamatan, kerana ia menolak apa yang merupakan kesaksian langsung tentang Kristus. Orang-orang skeptik bermula dengan meremehkan Perjanjian Lama, dan hanya diperlukan satu langkah lagi untuk menafikan kesahihan Perjanjian Baru, lalu dengan demikian kedua-duanya pun ditolak.”

> “The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

> “Orang Yahudi mempunyai sedikit pengaruh atas dunia Kristian dalam menunjukkan kepada mereka pentingnya hukum-hukum, termasuk hukum Sabat yang mengikat, kerana dalam mengemukakan perbendaharaan lama kebenaran, mereka mengenepikan yang baharu dalam ajaran peribadi Yesus. Sebaliknya, alasan yang paling kuat mengapa orang Kristian gagal mempengaruhi orang Yahudi untuk menerima ajaran Kristus sebagai bahasa hikmat ilahi ialah kerana, dalam mengemukakan perbendaharaan firman-Nya, mereka memperlakukan dengan hina kekayaan Perjanjian Lama, yang merupakan ajaran-ajaran terdahulu Anak Allah, melalui Musa. Mereka menolak hukum yang dimaklumkan dari Sinai, dan Sabat hukum yang keempat, yang ditetapkan di taman Eden. Tetapi pelayan Injil, yang mengikuti ajaran Kristus, akan memperoleh pengetahuan yang mendalam tentang kedua-dua Perjanjian Lama dan Perjanjian Baru, supaya dia dapat membentangkannya dalam terang yang benar kepada umat sebagai satu keseluruhan yang tidak terpisahkan—yang satu bergantung pada dan menerangi yang lain. Demikianlah, sebagaimana Yesus mengajar murid-murid-Nya, mereka akan mengeluarkan dari perbendaharaan mereka ‘perkara-perkara yang baharu dan yang lama.’” Spirit of Prophecy, jilid 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Khothatso e fetileng e na le tšebeliso e ’ngoe ho Maadventiste a Laodisea. Ho ipolela hore ba lumela Bibele ka botlalo ba eona, e leng Testamente ea Khale le Testamente e Ncha, leha ho le joalo ba hana Moea oa Boprofeta, ke foro eona eo ea ho amohela bopaki bo le bong feela. Ho hlokahala lipaki tse peli hore ’nete e tiisoe; ka hona ho ke ke ha khoneha ho tiisa ’nete ka paki e le ’ngoe; ’me haeba leha e le bafe ba leka ho etsa joalo, ba hana lipaki ka bobeli, ba thea tumelo ea bona holim’a se bitsoang ‘linnete tse halofo.’

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Ndzi ta tlhela ndzi phindha xivutiso lexi a xi ri eka yin’wana ya timhaka to sungula leti humeke ku sukela hi July, 2023. Xivutiso hi lexi: “I yini ku vonakala lokuntshwa loku humeke eka Vuadventista ku sukela hi 1863?” Nhlamulo hi leyi ntsena: “A ku na nchumu.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Kitab Daniel dan Wahyu adalah satu. Yang satu ialah nubuatan, yang satu lagi ialah wahyu; yang satu sebuah kitab yang termeterai, yang satu lagi sebuah kitab yang terbuka. Yohanes mendengar rahsia-rahsia yang diucapkan oleh guruh-guruh itu, tetapi dia diperintahkan supaya tidak menuliskannya.” Seventh-day Adventist Bible Commentary, jilid 7, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

Альфа и Омега, следовательно, показывают, что Даниил — первая, а Откровение — последняя. Даниил представляет начало, а Откровение представляет конец адвентизма.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Wahyu ialah sebuah kitab yang termeterai, namun ia juga sebuah kitab yang telah dibuka. Kitab ini mencatat peristiwa-peristiwa ajaib yang akan berlaku pada hari-hari terakhir sejarah bumi ini. Ajaran-ajaran dalam kitab ini adalah pasti, bukannya bersifat mistik dan tidak dapat difahami. Di dalamnya, garis nubuatan yang sama seperti dalam Daniel diteruskan. Beberapa nubuatan telah diulangi oleh Allah, dengan demikian menunjukkan bahawa kepentingan harus diberikan kepadanya. Tuhan tidak mengulangi perkara-perkara yang tidak begitu besar akibatnya.” Manuscript Releases, jilid 9, 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

헐몬두룻 시작에서, 곧 헐몬두룻의 중심 기둥이 되는 바로 그 절들, 1798년에 봉인 해제된 그 절들 속에서, 예수께서는 자신을 “팔모니”, 곧 놀라우신 수를 헤아리시는 분으로 나타내셨다. 헐몬두룻의 끝에서, 예수께서는 자신을 “알파와 오메가”, 곧 놀라우신 언어의 주재자—하나님의 말씀—로 나타내신다. 이 때문에 헐몬두룻의 시작과 첫째 천사의 기별은 “때”에 달려 있었다. 헐몬두룻의 끝에서, 셋째 천사의 기별은 그분의 말씀에 달리게 될 것이다.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Permulaan dan pengakhiran Adventisme berlaku dalam sejarah kerajaan keenam nubuat Alkitab, oleh itu hal itu berlaku dalam permulaan dan pengakhiran Amerika Syarikat. Sejarah nubuatan Amerika Syarikat ialah sejarah dua tanduk Republikanisme dan Protestantisme. Pada penutupan sejarah itu, kedua-dua tanduk tersebut akan telah berubah daripada anak domba menjadi naga. Republikanisme akan berubah menjadi demokrasi dan Protestantisme akan berubah menjadi Protestantisme murtad. Apabila cawan masa percubaan bagi Amerika Syarikat mula mendekati penutupannya, sebagaimana yang sedang berlaku sekarang, dua tanduk Republikanisme murtad dan Protestantisme murtad akan membentuk suatu patung bagi binatang itu, lalu menggabungkan gereja dan negara menjadi satu tanduk yang berkata-kata seperti naga. Tetapi Tuhan tidak akan dibiarkan tanpa saksi, kerana dalam proses membawa penutupan kepada Amerika Syarikat, Dia akan membangkitkan tanduk Protestantisme yang sejati untuk memprotes kedua-dua patung binatang itu di Amerika Syarikat, dan sesudah itu patung binatang itu yang berhadapan dengan seluruh dunia. Kebangkitan tanduk Protestantisme pada akhir Amerika Syarikat akan dilaksanakan dalam struktur sejarah yang sama sebagaimana tanduk Protestantisme dibangkitkan pada permulaan Amerika Syarikat. Suatu umat perjanjian yang dahulu akan dilewati, dan suatu umat yang baru akan menjadi umat perjanjian yang baru. Tidak ada sesuatu pun yang baru di bawah matahari.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Apabila kita menggunakan nubuatan-nubuatan waktu sebagaimana difahami dan dikemukakan dalam sejarah Millerite untuk menilai Alpha dan Omega, kita mendapati bahawa keduanya adalah satu dan sama. Setiap nubuatan waktu bermula dengan suatu sejarah ketika nubuatan itu dimaklumkan, dan sejarah itu sentiasa melambangkan sejarah ketika nubuatan itu digenapi.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

Historia ya unabii wa miaka elfu mbili mia tatu ulianza kwa amri ya tatu mwaka 457 KK na kuishia kwenye ujumbe wa malaika wa tatu tarehe 22 Oktoba, 1844. Kabla ya kufika kwa amri ya tatu, lakini katika kipindi kilichotangulia kufika kwake, kazi ya kujenga hekalu na Yerusalemu ilikamilishwa. Vivyo hivyo, katika historia iliyoongoza hadi kufika kwa malaika wa tatu, kweli za msingi za hekalu la Wamilleri ziliwekwa imara.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

Taꞌh 1798, kaadih tsekiah hna hnih le zanga khat leh hnih kum a si khawhmi hrilhlawhna cu, BC 723 ah hramthok in sakhuacei hmunram leihlei mi Israel phun hnih le sawm a then darhter mi thawn a famkim. Cu hrilhlawhna cun kum thong khat leh za ruk le sawm paruk caan pahnih a langhter ih, cumi cun a taktak biakinn le a taktak Jerusalem cu a taktak milem bia Rome nih a netnak in a kecolh ih, cuih hnuah papal Rome nih kum thong khat leh za ruk le sawm paruk sung thlarau lam khua le biakinn a kecolh vivo. Hrilhlawhna cu ramri hmunram leitlun Israel bawi ukawknak tlang hmunsak buainak le an rammi a then darhternak thawn a hramthok. Hrilhlawhna laifang ah, 538 cun pagan Rome, Bible hrilhlawhnak ih ukawknak palili nak, nih Pathian minung a kecolhnak a netnak a hmuhter ih, cumi cun kum khua zingsan Dark Ages ramhmun ah Pathian kawhhran a then darhter. Cuih caan hrilhlawhna a netnak 1798 cun Bible hrilhlawhnak ih ukawknak pangangah a panga nak a netnak a hmuhter. Sakhuacei hmunram leihlei phun hnih le sawm an then darhternak le ramhmun sung ih Christian kawhhran a tlan luhmi cu Protestantism ki a si dingmi pawl khawmkhawmnak a ai-awh. Waymarks cu a hleice in kalh-awknak hmangin an langter theu ih, then darhternak pakhat cun khawmkhawmnak a ai-awh thei, Elijah nih John the Baptist a aiawh vekin. Cuih hrilhlawhnak dodalnak thotho ah Elijah cu a thi lo, asinain John the Baptist cu a thi.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

Pada tahun 677 SM, suku Yehuda di sebelah selatan, (yang juga dikenal dalam Kitab Suci sebagai negeri yang permai) telah diserakkan selama dua ribu lima ratus dua puluh tahun, yang berakhir pada 22 Oktober 1844. Nubuatan itu menandai penginjakan umat Allah, yang oleh Daniel disebut sebagai “pasukan” dalam Daniel 8:13, 14.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Lalu aku mendengar seorang kudus berbicara, dan seorang kudus lain berkata kepada kudus tertentu yang sedang berbicara itu, “Sampai berapa lama penglihatan tentang korban sehari-hari dan pelanggaran yang mendatangkan kebinasaan itu, sehingga baik tempat kudus maupun tentara diserahkan untuk diinjak-injak?” Maka ia berkata kepadaku, “Sampai dua ribu tiga ratus hari; kemudian tempat kudus itu akan dipulihkan.” Daniel 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Profesì yè nyᵿn bìa àrùn-dọ́rììn-bí àlàádọ́ta tí ó parí ní àkókò kan náà pẹ̀lú profesì ọdún ẹgbàájọ́rùn-ún márùn-ún àti ogún tí ó bẹ̀rẹ̀ ní 677 BC, ni ń tọ́ka sí títẹ́ ilé-mímọ́ mọ́lẹ̀ gẹ́gẹ́ bí a ti fi hàn nínú Daniel 8:13, 14. Profesì ìtúká Júdà ní 677 BC ni a ti ṣáájú rẹ̀ pẹ̀lú ìkọlù mẹ́ta láti ọ̀dọ̀ Nebukadinésárì, profesì náà sì parí nígbà ìdé ọ̀rọ̀ ìkìlọ̀ kẹta ní October 22, 1844.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

Prophecy nian hnihnih panga li pahnihnih kum ding, a tawpna 1798 leh 1844 ah a um pakhat veve khan Millerite biakinn lungphung sak kum sawmli-ruk chu a hrilhfiah a ni. Moses-a chu biakinn sak dan kaihhruaina a dawn chhung ni sawmli-ruk a awm a; Krista hun lai Herod-a biakinn siamthatna pawh kum sawmli-ruk a ni, chu chu Krista baptisma kumah a tawp. Baptisma hnuah amah chu ni sawmli chhung ramthlaiah a kal a, a lo kir leh hnuin biakinn chu vawi khatna atana a thianghlim a; chutih lai chuan Juda mi thuawi lo takte chuan eng thuneihna hmangin chutiang thil a tih tih an hre duh a ni.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

> Ati Pasaka ya Wayahudi ilikuwa imekaribia, naye Yesu akapanda kwenda Yerusalemu. Akawakuta hekaluni wale waliokuwa wakiuza ng’ombe, na kondoo, na hua, na wabadilisha fedha wameketi. Naye alipokwisha kufanya mjeledi wa kamba ndogo ndogo, akawafukuza wote watoke hekaluni, na kondoo, na ng’ombe; akazimwaga fedha za wale wabadilisha fedha, na kuzipindua meza; akawaambia wale waliokuwa wakiuza hua, Ondoeni vitu hivi hapa; msiifanye nyumba ya Baba yangu kuwa nyumba ya biashara. Wanafunzi wake wakakumbuka ya kuwa imeandikwa, Wivu wa nyumba yako umenila. Basi Wayahudi wakajibu, wakamwambia, Unatuonyesha ishara gani, kwa kuwa unafanya mambo haya? Yesu akajibu, akawaambia, Livunjeni hekalu hili, nami katika siku tatu nitalisimamisha. Basi Wayahudi wakasema, Hekalu hili lilijengwa katika muda wa miaka arobaini na sita, nawe utalisimamisha katika siku tatu? Lakini yeye alinena habari za hekalu la mwili wake. Basi alipofufuka katika wafu, wanafunzi wake wakakumbuka ya kuwa alisema hayo; wakaliamini Andiko, na lile neno alilolinena Yesu. Yohana 2:13–22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

Baitlami ba Tempele ba ga Miller ba ne ba agiwa mo dingwageng di le masome a mane le borataro go simologa ka 1798 kwa bokhutlong jwa porofeto ya ntlha ya dingwaga di le dikete tse pedi, makgolo a matlhano le masome a mabedi, mme jwa khutla dingwaga di le masome a mane le borataro moragonyana fa go ne go diragadiwa porofeto ya bobedi ya dingwaga di le dikete tse pedi, makgolo a matlhano le masome a mabedi ka 1844. Dingwaga tseo di le masome a mane le borataro di simolotse ka go tla ga moengele wa ntlha mme tsa khutla ka go tla ga moengele wa boraro, gonne Keresete o ne a re tempele ya Gagwe e tla tsosiwa mo malatsing a mararo. Fa o sa batle go bona dintlha tseno, ke ka ntlha ya mathata a mabedi a magolo, kwa ntle ga mathata a a ka nnang gone mo pelong e e sa batleng le e e sa sokologang. Bothata jwa ntlha ke gore ga o batle go atamela Lefoko la porofeto go tswa mo ponong ya gore histori e a ipoeletsa. Ga o motho yo o tlhaloganyang histori ka mokgwa wa historicist. Bothata jo bongwe ke go palelwa ke go dirisa mafoko a sesupo a a kwadilweng mo Lefokong la Modimo ka Lefoko la Modimo. Ditshimologo tsa diporofeto tsotlhe tseno di supa bokhutlo, mme tsotlhe ka metlha di supa go le gontsi go feta fela ditiragalo tsa histori tse di ipoeletsang.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

Bibele e bolela gore re tempele ya Mowa o o Boitshepo, mme tempele ya mmele e bopilwe ka dikromosomo di le masome a mane le borataro. Borasaense ba ba ithutang dikromosomo tseo di le masome a mane le borataro ba re itsise gore dikromosomo di le masome a mabedi le boraro tsa monna le dikromosomo di le masome a mabedi le boraro tsa mosadi di phuthetswe go dikologa poroteine e e bopegileng jaaka sefapaano.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

Dalam Daniel dua belas terdapat tiga nubuatan waktu yang saling berkaitan; yang pertama merujuk kepada penyerakan kuasa umat yang kudus, yang melambangkan “tujuh masa” dalam Imamat dua puluh enam. Penyerakan kuasa umat yang kudus, yang digenapi atas mereka, berlangsung selama dua ribu lima ratus dua puluh tahun, namun dalam Daniel dua belas hanya dirujuk separuh terakhir daripada tempoh itu. Ia menggambarkan Daniel sebagai tidak memahami apa yang dimaksudkan oleh pernyataan tersebut.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

> Ndzi twile wanuna la ambaleke malapani yo basa, loyi a a ri ehenhla ka mati ya nambu; loko a tlakusile voko ra yena ra xinene ni voko ra yena ra ximatsi a ya etilweni, a hlambanya hi Loyi a hanyaka hi masiku ni masiku leswaku swona swi ta va swa nkarhi, ni minkarhi, ni hafu ya nkarhi; kutani loko a ta va a hetisisile ku hangalasa matimba ya vanhu vo kwetsima, swilo leswi hinkwaswo swi ta va swi herile. Ndzi twile, kambe a ndzi twisisanga; kutani ndzi ku: O Hosi ya mina, makumu ya swilo leswi ma ta va yini? Daniel 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

Daniel saplahnih pahnih hrilfiah hunah a tlang hunah an hrilfiang thuchah chu a entir a, chu hun chu 1798 a ni. Hei thu-ah Daniel chuan chanchin kal zelah fingte entirtu langsar ber, William Miller a entir. Miller chu a hmasa berin Levitikus 26-a kum sanghnih zali sawmhnih hrilhlawkna lamah hruai a ni a; chumi bung chhunga chang 7 leh 8-ah chuan fingte chu a entir a, anmahni hian kum sanghnih zali sawmhnih tih darhchhuahna chu Pathianin A mite a darhchhuahna niin chiang takin a hriat theih nân thutak chu remtih a ngai.

> And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

> ၎င်းအရာအလုံးစုံကြောင့်ပင် သင်တို့သည် ငါ၏စကားကို နားမထောင်သေးလျှင်၊ သင်တို့၏အပြစ်များကြောင့် ငါသည် သင်တို့ကို ခုနစ်ဆပို၍ ဒဏ်ခတ်မည်။ ထို့ပြင် သင်တို့၏အင်အား၏မာနကို ငါချိုးဖျက်မည်။ သင်တို့၏ကောင်းကင်ကို သံကဲ့သို့လည်းကောင်း၊ သင်တို့၏မြေကို ကြေးဝါကဲ့သို့လည်းကောင်း ငါပြုမည်။ Leviticus 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

“ဇမန္တရား” ဟောင်းတစ်အိစရေလ၏ “ဂုဏ်အနက်” သည် သူတို့အား ဘုရားသခင်ကို မိမိတို့၏ ရှင်ဘုရင်အဖြစ် ပယ်ချ၍ လူ့ရှင်ဘုရင်တစ်ပါးကို ရွေးချယ်ခွင့်ပြုခံရသော အချိန်၌ ဖြစ်သည်။ လဲကျခြင်းမတိုင်မီ ရှိတတ်သော သူတို့၏ မာန (Proverbs 16:18) သည် မိမိတို့ပတ်ဝန်းကျင်ရှိ ရုပ်တုကိုးကွယ်သော နိုင်ငံအပေါင်းတို့ကဲ့သို့ ဖြစ်လိုသော ဆန္ဒပင် ဖြစ်သည်။ ပထမ၌ မြောက်နိုင်ငံတော်ကို ဖယ်ရှားခြင်း၊ ထို့နောက် တောင်နိုင်ငံတော်ကို ဖယ်ရှားခြင်းသည် အာဏာ၏ (ရှင်ဘုရင်၏) ပြန့်ကျဲသွားခြင်းဖြစ်ပြီး၊ အသီးသီး ဘီစီ 723 နှင့် ဘီစီ 677 တွင် ဖြစ်ပျက်ခဲ့သည်။

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Miller mewakili orang-orang bijaksana yang memahami pertambahan pengetahuan yang dimeteraikan pada ayat-ayat sebelumnya dalam Daniel dua belas, dan dalam ayat tujuh dan delapan ia digambarkan sebagai tidak memahami hubungan antara seribu dua ratus enam puluh tahun dengan dua ribu lima ratus dua puluh tahun penyerakan umat Allah. Daniel sedang mewakili umat Allah pada akhir Adventisme, sebagaimana juga Miller pada permulaan Adventisme. Pada akhir Adventisme, dilema yang sama tetap ada, sebab ketika Adventisme mengesampingkan pemahaman Miller tentang “tujuh masa,” mereka dipaksa untuk hanya mengidentifikasi seribu dua ratus enam puluh tahun sebagai Zaman Kegelapan. Orang-orang bijaksana pada akhir itu mempunyai persoalan serupa untuk diselesaikan, sebagaimana digambarkan oleh Daniel dan Miller. Mengapakah istilah dalam Imamat dua puluh enam digunakan untuk menggambarkan tiga setengah masa dan bukannya tujuh masa?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

မီလာသည် ဤအခက်အခဲကို အပြည့်အဝ မညှိနှိုင်းနိုင်ခဲ့သော်လည်း၊ 1856 ခုနှစ်တွင် “ပရောဖက်ပြုဆိုင်ရာ အလင်းသစ်” နောက်ဆုံးတစ်ရပ်ကို မပြီးဆုံးခဲ့သော ဆောင်းပါးခြောက်ပုဒ် အစဉ်အလာတစ်ရပ်၌ တင်ပြခဲ့ရာ၊ “ခုနစ်ကာလ” ကို ဘုရားသခင်၏ အမှန်တကယ် ဣသရေလကို ပဂန် ရောမက သုံးနှစ်ခွဲကြာ နင်းချေဖျက်ဆီးခြင်းကို ကိုယ်စားပြုသကဲ့သို့၊ ထို့နောက် ပုပ်ရဟန်းမင်းဆိုင်ရာ ရောမက ဝိညာဉ်ရေး ဣသရေလကို သုံးနှစ်ခွဲကြာ နင်းချေဖျက်ဆီးခြင်းကိုလည်း ကိုယ်စားပြုသည်ဟု သတ်မှတ်ဖော်ပြခဲ့သည်။ ခုနစ်နှစ်ကြာပြီးနောက် အက်ဒ်ဗင်တစ်ဝါဒသည် “ခုနစ်ကာလ” ဆိုင်ရာ အလင်းအားလုံးကို တိတိကျကျ ပယ်ချခဲ့ပြီး၊ ထိုသို့ဖြင့် အဆုံးကာလ၌ ပညာရှိတို့အတွက် 1989 ခုနှစ်တွင် ပေါ်လွင်လာမည့် အခက်အခဲကို ပြင်ဆင်ထားခဲ့သည်။ ထိုအချိန်၌ ဒေနီယေလ အခန်းကြီး ၁၁၊ အခန်းငယ် ၄၀ ၌ ဖော်ပြထားသကဲ့သို့၊ ယခင် ဆိုဗီယက်ပြည်ထောင်စုကို ကိုယ်စားပြုသော နိုင်ငံများသည် ပုပ်ရဟန်းမင်းအာဏာနှင့် အမေရိကန်ပြည်ထောင်စုတို့၏ လက်ဖြင့် တိုက်ခတ်ဖယ်ရှားခြင်းကို ခံခဲ့ရသည်။

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

ዋናው ብርሃን ለሚለር የተሰጠው በ1863 ተቀባይነት አላገኘም፣ እና በዚያ ርእስ ላይ የመጨረሻው ብርሃን በእነዚያ ስድስት ጽሑፎች በሂራም ኤድሰን ተሰጠ። እነዚያ ጽሑፎች ተቋርጠው፣ ከዚያም ሰባት ዓመታት (ጊዜያት) በኋላ የዘመናዊቱ እስራኤል ኃይል ከጥቅም ውጭ ተደረገ፤ ይህም ከጥቂት ዓመታት በፊት የባቢሎን ሴት ልጆች ተብለው በትክክል የታወቁትን ጣዖት አምላኪ አብያተ ክርስቲያናት ለመከተል ነበር። የዘሌዋውያን ሀያ ስድስት ሰባቱ ጊዜያት እንደ ትንቢታዊ ትምህርት የመሰናክል ድንጋይ ሆነ፣ እናም በንጉሥ ላይ ሳኦል እንዲገዛቸው በመሻታቸው የተገለጠው የጥንታዊቱ እስራኤል ትዕቢት ደግሞ ተደገመ። ኢየሱስ መጨረሻውን በመጀመሪያው ይወክላል።

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Buku Daniel juga mengenal pasti suatu nubuatan seribu dua ratus sembilan puluh tahun bersama-sama dengan suatu nubuatan seribu tiga ratus tiga puluh lima tahun, yang kedua-duanya bermula pada penyingkiran “yang sehari-hari” pada tahun 508. Penyingkiran “yang sehari-hari” itu melambangkan penyingkiran penentangan Rom pagan terhadap kebangkitan kuasa kepausan pada tahun 538. Terdapat suatu tempoh peralihan selama tiga puluh tahun sebelum kuasa kepausan didudukkan di atas takhta bumi pada tahun 538, kemudian baki seribu dua ratus enam puluh tahun itu berakhir pada tahun 1798. Tiga puluh tahun peralihan dari satu kerajaan kepada kerajaan yang berikutnya itu mengenal pasti tahun-tahun terakhir pemerintahan kepausan yang membawa kepada kerajaan keenam dalam nubuatan Alkitab didudukkan di atas takhta bumi pada tahun 1798. Permulaan nubuatan seribu dua ratus sembilan puluh tahun itu mengenal pasti suatu peralihan daripada satu kerajaan dalam nubuatan Alkitab kepada kerajaan yang berikutnya dalam nubuatan Alkitab, demikian juga penutupan nubuatan itu.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

Boporofeti ba dingwaga di le sekete, makgolo a mararo, le masome a mararo le botlhano jo bo simologileng ka go tlosiwa ga “tsa ka metlha” ka 508 bo khutla ka 1843.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

> लािन अरिकमिं, माबोरैया मेथाइ दान होनाय खालामनायजों सोलायनाय जायो आरो हुखुम-हानाय गैया थाबाय होनायखौ थाखाय फज’नाय जायो, बे समावनि निफ्राय हजार बारि मोजांनि गोबां सान्ना द’साय सान होगोन। सैयाव आनदोन, जाय गोसो गोजों थांदों आरो हजार थाम बारि मोजांनि गोबां सान्ना द’साय सानाव फावो। दानियेल 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Boporofeti jwa dingwaga di le sekete, makgolo a mararo le masome a mararo le botlhano bo ne jwa khutla ka 1843, mme Daniele a re ba ba “letseng” mo nakong e porofeti eo e tla dirafalwang ka yone ba tla segofadiwa. Kgaitsadi White o go bua ka tsela e.

> “Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Go šegofaditšwe ke mahlo ao a bonego dilo tše di bonwego ka 1843 le 1844.”

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “ဆောင်ကြဉ်းရမည့် သတင်းစကားကို ပေးအပ်ပြီးဖြစ်သည်။ ကာလ၏ လက္ခဏာများသည် ပြည့်စုံလျက်ရှိသောကြောင့်၊ ထိုသတင်းစကားကို ထပ်မံကြေညာရာ၌ နှောင့်နှေးခြင်း မရှိသင့်ပေ။ အဆုံးသတ်လုပ်ငန်းကို ဆောင်ရွက်ရမည်ဖြစ်သည်။ အချိန်တိုအတွင်း ကြီးမားသော အမှုတော်တစ်ရပ် ဆောင်ရွက်ပြီးမြောက်မည်။ မကြာမီ ဘုရားသခင်၏ ခန့်အပ်တော်မူခြင်းအရ သတင်းစကားတစ်ရပ် ပေးအပ်ခံရမည်ဖြစ်ပြီး၊ ထိုသတင်းစကားသည် အသံကြီးသော ကြွေးကြော်သံအဖြစ် တိုးချဲ့ပြန့်ပွားလာမည်။ ထိုအခါ ဒံယေလသည် မိမိ၏ အစိတ်အပိုင်း၌ ရပ်တည်၍ မိမိ၏ သက်သေခံချက်ကို ပေးလိမ့်မည်။” Manuscript Releases, volume 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Ongakho-ke, ukuqala kwesiprofetho seminyaka eyinkulungwane namakhulu amathathu namashumi amathathu nanhlanu kukhomba uguquko olusuka enkolweni yobuqaba luye enkolweni yobupapa, ngaleyo ndlela kukhonjiswe uguquko olusuka ebuProthestani luye ebuProthestani bamaMillerite.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

ထိုအက်ဒဗင်တစ်များသည် အက်ဒဗင်တစ်ဝါဒ၏ အခြေခံသမ္မာတရားများကို ပယ်ချသည့်အခါ၊ မီလာရေးတော်တို့ တင်ပြခဲ့သော အချိန်ဆိုင်ရာ ပရောဖက်ပြုချက်များ အားလုံးကိုပင်၊ ဒန်နီယေလ 8:14 ၏ နှစ်ပေါင်း နှစ်ထောင်သုံးရာကိုပင် ပယ်ချကြသည်။ သူတို့သည် ဤအချက်ကို မုချ ငြင်းဆိုကြမည်ဖြစ်သော်လည်း၊ ဤအချက်သည် မှန်ကန်ကြောင်းကို ယုတ္တိတရားဖြင့် ပြသနိုင်သည်။ သို့သော် ယခုအခါ ကျွန်ုပ်၏ အဓိကရည်ရွယ်ချက်မှာ အခြားတစ်ရပ်ဖြစ်သဖြင့်၊ ဤဆောင်းပါးကို နိဂုံးချုပ်ရန် ကြိုးပမ်းနေစဉ်၌ ယခုအတွက် ထိုအကြောင်းကို ဘေးဖယ်ထားမည်။

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Penceraiberaian “tanah yang mulia” Yehuda pada tahun 677 SM melambangkan pemijakan terhadap “bala tentera” dalam Daniel 8:13, 14, dan menunjuk kepada penegakan tanah mulia moden, iaitu Amerika Syarikat. Dua ribu tiga ratus tahun dalam ayat yang sama bermula pada tahun 457 SM, dan melambangkan pemijakan terhadap “tempat kudus.”

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Nako ka ji phahruh mi hna pakhat a biak ka thei ih, hla mi pakhat cun a biak mi hla mi pakhat kha a ti, “Nisim tin biaknak, le ramhrawk tu thil sualnak ih hmuhmi hmuhtonh theih ding ah, biakinn thianghlim le ralkap pawl cu keimahnih pawh hna ah hriat tih thleng ding cu zeitikah dah a rei lai?” Cun anih cun ka hnenah a ti, “Ni thawng hnih le za thum; cule cun biakinn thianghlim cu thianhlimter a si lai.” Daniel 8:13, 14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

677 BC le 457 BC ke matlha ao a golagantsweng ke kamano ya batho ba Modimo le sehalalelo sa Modimo. Modimo o ne a busetsa mophato le sehalalelo mmogo gape ka nako e le nngwe ka October 22, 1844. Dingwaga di le makgolo a mabedi le masome a mabedi magareng ga 677 BC le 457 BC di tshwantshetsa paka e Modimo a tlhomang sesupo sa tsela se se emelang koketsego ya lesedi. Ka October 22, 1844 lesedi la moengele wa boraro le ne la goroga, lesedi la sehalalelo la simolola go phatsima, mme mophato o ne o le teng go bolela lesedi leo.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

Katika mstari wa kinabii unaotambulisha vita vya namna tatu ambavyo Shetani na Kristo walijihusisha navyo, Biblia ya King James ya mwaka 1611 ilitolewa. Miaka mia mbili na ishirini kamili baadaye, mwaka 1831, William Miller alichapisha ujumbe wake kwa mara ya kwanza:

> “For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

> “Selama sembilan tahun William Miller yakin bahawa dia sepatutnya menyampaikan mesejnya kepada gereja-gereja; namun dia menunggu, dengan harapan bahawa suatu pihak berkuasa yang diiktiraf akan mengisytiharkan khabar sukacita tentang Juruselamat yang akan segera datang. Dengan menunggu sedemikian, dia hanya membuktikan kebenaran mesej itu; ada nama bahawa mereka hidup, tetapi mereka sedang cepat menuju kematian. Pada tahun 1831 Miller menyampaikan syarahannya yang pertama mengenai nubuatan-nubuatan.” Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

’Imana yarinze inyandiko z’umwimerere zera kandi zikwiye zakoreshejwe mu gutegura Bibiliya. Hanyuma asohora Bibiliya Ye mu 1611. Maze ahagurutsa intumwa yagombaga gukoresha amahame aboneka, akomoka kandi ashingiye muri Bibiliya kugira ngo itange ubutumwa bw’umumarayika wa mbere. Mu 1831, ubutumwa bwa Miller bwashyizwe mu buryo bwemewe, nk’uko ubutumwa mu mateka ya Kristo bwashyizwe mu buryo bwemewe na Yohana Umubatiza, kandi nk’uko ubutumwa bwashyizwe mu buryo bwemewe muri buri rugendo rwo kuvugurura. Ubutumwa bwa Miller, ari bwo butumwa bw’umumarayika wa mbere butangaza gutangira kw’urubanza, bushyigikirwa mu buryo butaziguye n’ishyirwa mu bikorwa ry’igihe cy’ubuhanuzi cy’imyaka magana abiri na makumyabiri. Bwabaye ubutumwa bw’imbuzi mu itangiriro ry’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya—Leta Zunze Ubumwe za Amerika.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

Pada tahun 1996, pelayanan Future for America dimulai, dan pekabaran malaikat ketiga yang telah dibukakan meterainya pada tahun 1989—pekabaran yang mengidentifikasi pemulihan luka mematikan kepausan dan hukum hari Minggu yang segera datang—diterbitkan dalam sebuah majalah berjudul, The Time of the End. Pekabaran pada akhir Adventisme telah diformalkan sama seperti pekabaran pada permulaannya telah diformalkan. Pada mulanya, pekabaran itu digantungkan pada waktu dan merupakan suatu pengembangan lebih lanjut dari kebenaran-kebenaran yang terkandung di dalam Firman Allah. Pada tahun 1996, dua ratus dua puluh tahun setelah kelahiran Amerika Serikat pada tahun 1776, pekabaran pada akhir Adventisme diformalkan dan merupakan suatu pengembangan lebih lanjut dari pekabaran tiga malaikat.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Sementara kita meneliti sejarah selari tanduk Republikan dan tanduk Protestan dalam sejarah kerajaan keenam nubuat Alkitab, mesti difahami siapa tanduk Protestan itu dan siapa yang bukan.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

> Berusahalah supaya engkau layak di hadapan Tuhan, sebagai seorang pekerja yang tidak perlu malu, yang membahagikan firman kebenaran dengan tepat. Tetapi jauhilah percakapan yang cemar dan sia-sia, kerana hal itu akan makin menambah kefasikan. 2 Timotius 2:15, 16.

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