The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.

Kemiso ya dipatlisiso ya ba ba phelang e simolotse ka Lwetse 11, 2001, mme kemiso ya tiragatso e simolola ka molao wa Sontaga o o tlang ka bofefo. Dinako tseo tse pedi tsa kahlolo di emela tiro ya morongwa yo o baakanyang tsela ya Morongwa wa boraro wa Kgolagano, le Elija wa boraro, e leng bofelo jwa morongwa wa Elija yo o simologileng mo hisitoring ya ba-Millerite.

In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.

Dalam Kristus, penggenapan Sang Utusan Perjanjian, Ia dua kali menyucikan bait suci harfiah di bumi, yang melambangkan tubuh-Nya dan bait suci rohani-Nya. Bait suci harfiah-Nya di bumi bermula sebagai Kemah Suci di padang gurun, kemudian bait suci Salomo, lalu bait suci yang dibangun kembali setelah tujuh puluh tahun pembuangan di Babel, dan bait suci yang sama itu setelah proyek renovasi selama empat puluh enam tahun yang dilaksanakan oleh Herodes.

God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.

Ukuba khona kukaNkulunkulu ngokwenyama kwabusisa ithempeli leTabernakele nethempeli likaSolomoni, kodwa hhayi ithempeli elakhiwa kabusha emva kokuthunjwa; nokho lelo thempeli elalakhiwe kabusha labusiswa ukuba khona kukaKristu ngokwenyama. Emlandweni wethempeli likaHerode elalilungiswe kabusha, uKristu walihlanza kabili ithempeli ekugcwalisekeni kukaMalaki isahluko sesithathu. Ekuhlanzeni kokuqala, uKristu wabiza ithempeli ngokuthi yindlu kaYise; kodwa ekuhlanzeni kokugcina kwethempeli, uKristu walibiza ngokuthi yindlu yabaJuda.

In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.

Dalam sejarah orang Millerit, Kristus mendirikan sebuah bait suci rohani dalam tempoh empat puluh enam tahun, dari 1798 hingga 1844. Pada 22 Oktober 1844, sebagai penggenapan kitab Maleakhi fasal tiga, Dia tiba-tiba datang ke bait suci-Nya, lalu dengan demikian menyucikan para gadis bodoh. Kemudian Dia datang sebagai malaikat yang ketiga untuk melaksanakan penyucian yang kedua dan yang terakhir, tetapi seperti pada permulaan Israel purba, Israel moden kekurangan iman yang diperlukan untuk menyelesaikan pekerjaan itu.

On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”

Ka September 11, 2001, Kristus o boa ho phetha tlhoekiso ea bobeli ea tempele, e phethahatsoang ha baroetsana ba maoatla ba hloekisoa molaong oa Sontaha o atamelang kapele, ha ba tsoha ba lemoha nnete ea hore ha ba utloisise keketseho ea tsebo e ileng ea manolloa ka 1989. Keketseho eo ea tsebo e emela molaetsa oa pula ea morao, oo e leng molaetsa oa Sello sa Bosiu ba Mpa ea Bosiu ha o behoa moelelong oa papiso ea baroetsana ba leshome. Molaetsa oa litemana tse tšeletseng tsa ho qetela tsa Daniele 11, o ileng oa manolloa nakong ea bofelo ka 1989, o emeloa temaneng ea mashome a mane a metso e mene ea litemana tseo e le “litaba tse tsoang bochabela le tse tsoang leboea.”

The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).

Molaetsa wa pula ya morago, ke molaetsa wa Mokgosi wa Bosigogare mme ke molaetsa wa botlhaba le bokone. Botlhaba le bokone di emela Boiselamo le bopapa ka tatelano, mme jaaka molaetsa di emela molaetsa o o direlwang leano la bofora ke Boadventiste jwa Laodikea magareng ga Lwetse 11, 2001 le molao wa Tshipi o o tla tlang ka bonako. Lwetse 11, 2001, e emela Boiselamo (botlhaba), mme molao wa Tshipi o emela letshwao la sebatana (bokone).

The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.

Ubembamfelo we-Adventism yaseLaodikea umelwe phakathi kwalezo zimpawu ezimbili zendlela, njengoba kufanekiselwa ukufa komprofethi ongalalelanga phakathi kwembongolo nebhubesi. Ubembamfelo walabo abamukela uphawu lwesilo umelwe “yizindaba ezivela empumalanga nasenyakatho” ezithukuthelisa amandla obupapa futhi eziqalisa ukuhlushwa kokugcina kwabantu bakaNkulunkulu. Lowo myalezo uqala emthethweni weSonto oseduze ukufika e-United States, okuyilapho futhi okuyisikhathi lapho ubuSulumane boMaye wesithathu bushaya khona ngokuzumayo. Lokho kuhlasela okungalindelekile kuveza ukubhujiswa kwesizwe, futhi kuthukuthelisa izizwe, ngaleyo ndlela kuhlinzekwe umfutho womnotho nowepolitiki wokuhlanganisa zonke izizwe ndawonye ngokumelene nobuSulumane, ngaphansi kokuqondisa kwenhlangano emithathu yodrako, yesilo, nomprofethi wamanga.

In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.

Dalam sejarah yang dilambangkan oleh Elia yang ketiga, pekabaran yang mengenal pasti Malapetaka yang ketiga memaklumkan naga, binatang dan nabi palsu bahawa Islam ialah alat penghakiman yang digunakan Allah untuk menghukum manusia kerana penyembahan terhadap tanda kuasa kepausan. Sebagaimana dengan tiga Rom, tiga Babel, tiga Elia, dan tiga utusan yang mempersiapkan jalan, Malapetaka yang ketiga ditegakkan melalui penerapan rangkap tiga bagi tiga Malapetaka itu.

And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

ငါမြင်၍ ကောင်းကင်အလယ်၌ ပျံသန်းလျက်ရှိသော ကောင်းကင်တမန်တစ်ပါးကို ကြားမိ၏။ ၎င်းသည် အသံကြီးစွာဖြင့်၊ “မြေကြီးပေါ်၌ နေထိုင်သူတို့အား အမင်္ဂလာ၊ အမင်္ဂလာ၊ အမင်္ဂလာ ဖြစ်စေ။ အကြောင်းမူကား တံပိုးမှုတ်ရန် ကျန်ရှိသေးသော ကောင်းကင်တမန်သုံးပါး၏ တံပိုးအသံအခြားတို့ကြောင့် ဖြစ်၏” ဟု ဆိုလေ၏။ ဗျာဒိတ် ၈:၁၃။

Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.

White Tuiin Smith in bu, Daniel and Revelation, chu a pawm nasa hle a, Seventh-day Adventist mi tin tan chu chu bu an neih tûr a ni tih a hriattîr, mahse kei ka ziak anga ngun taka a sawi thung lo va; nimahsela, a pawmnaah chuan chumi thutak chu a awm.

“The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.

“အရှင်ဘုရားသည် ယနေ့ကာလအတွက် အမှန်တရား၏အလင်းကို သယ်ဆောင်ထားသော စာအုပ်များကို ဖြန့်ချိလည်ပတ်စေနိုင်ရန် စာအုပ်ဖြန့်ချိရာလုပ်ငန်းနယ်ပယ်ထဲသို့ လုပ်သားများ ဝင်ရောက်လာကြရန် ခေါ်တော်မူ၏။ လောကရှိ လူများသည် ကာလ၏လက္ခဏာများ ပြည့်စုံလျက်ရှိကြောင်း သိရှိရန် လိုအပ်ကြသည်။ သူတို့အား အလင်းပေးမည့် စာအုပ်များကို ယူဆောင်သွားကြလော့။ Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, နှင့် The Desire of Ages တို့သည် ယခုအခါ လောကသို့ သွားရမည်။ Daniel and Revelation အတွင်း ပါဝင်သော မြင့်မြတ်သည့် သွန်သင်ချက်သည် ဩစတြေးလျတွင် လူအများက စိတ်အားထက်သန်စွာ ဖတ်ရှုခဲ့ကြသည်။ ဤစာအုပ်သည် အဖိုးတန်သော ဝိညာဉ်များစွာကို အမှန်တရား၏အသိပညာသို့ ရောက်စေရာ အကြောင်းခံတစ်ရပ် ဖြစ်ခဲ့ပြီ။ Thoughts on Daniel and the Revelation ကို ဖြန့်ချိလည်ပတ်စေရန် လုပ်ဆောင်နိုင်သမျှ အရာအားလုံးကို လုပ်ဆောင်ရမည်။ ဤစာအုပ်၏ နေရာကို အစားထိုးယူနိုင်မည့် အခြားစာအုပ်တစ်အုပ်ကို ငါ မသိ။ ဤစာအုပ်သည် ဘုရားသခင်၏ ကူညီမစမှုလက်တော် ဖြစ်၏။”

“Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.

“Људите кои долго време се во вистината спијат. Ним им е потребно да бидат осветени од Светиот Дух. Пораката на третиот ангел треба да се објавува со силен глас. Пред нас се наоѓаат огромни прашања. Немаме време за губење. Бог нека не допушти да дозволиме споредните работи да ја засенат светлината што треба да му се даде на светот.” Manuscript Releases, volume 21, 444.

The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.

Buku yang juga ditolak oleh mereka yang menolak pandangan Millerit tentang “yang sehari-hari” dalam kitab Daniel itu dikenali sebagai “tangan penolong Allah.” Jika umat Allah telah diberi tanggung jawab untuk mengedarkan buku-buku yang disebut dalam kutipan sebelumnya, itu bererti bahawa umat Allah sendiri perlu memiliki buku tersebut. Buku itu menjadi tumpuan serangan mereka yang memajukan pandangan “baru” tentang “yang sehari-hari” dalam kitab Daniel, kerana buku itulah yang mereka ingin tulis semula dan singkirkan pandangan yang benar tentang “yang sehari-hari” itu.

When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.

Apabila Sister White merujuk kepada dua pemimpin utama dalam pemberontakan mengenai “the daily” dalam kitab Daniel, beliau sering menegaskan bahawa mereka (Prescott dan Daniells) tidak mempunyai keupayaan untuk “menalar daripada sebab kepada akibat.” Golongan revisionis sejarah Adventis Laodikia tampaknya menghadapi masalah yang sama.

The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”

Bo-rangwana ba etelelago pele, bao go ralala le histori ya borabele go tloga ka 1888 go ya pele, ka nako e nngwe maitemogelong a bona ka noši, ba ile ba amogela thuto ya maaka ya “daily.” Borabele bja bona e be e le “mafelelo,” gomme kwešišo e fošagetšego ya “daily” e be e le “sebaki.” Bafetogi ba dipono ba Adventist ba Laodisea ba hlahlela bao ba sa rutegago gore ba dumele gore bona bao marabele bao ba histori ya Advent, ge e le gabotse ba be ba se borabeleng, le ge bohlatse bja bona bjo bo fetotšwego bo sa tsoge bo thekgwa ke bohlatse bja Baebele le Moya wa Boporofeta. Ka gobane ga ba lemoge “mafelelo” bjalo ka borabele, ba tswalela kgonagalo ya go nyaka “sebaki.”

As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.

Jaongin še joalok ka, aro daobol joaolak ka, uandaken donggipa shap-mikrang re∙angjawa. Proverbs 22:6.

God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.

Batho ba Modimo ba tshwanetse go lemoga botlhokafadi, mme fa ba bo lemoga, ba tshwanetse go batla lebaka la jone. Morago ga moo ba tshwanetse go baakanya lebaka leo. Mo temaneng e e latelang Kgaitsadi White o akgela ka pego ya ga Akane.

“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.

“Ndzi kombisiwile leswaku Xikwembu xi kombisa laha ndlela leyi xi langutaka xidyoho ha yona exikarhi ka lava vulaka leswaku i vanhu va xona lava hlayisaka swileriso swa xona. Lava xi va xiximeke hi ndlela yo hlawuleka hi ku va timbhoni ta minkombiso leyi hlamarisaka ya matimba ya xona, hilaha Vaisrayele va khale va endleke hakona, kutani hambiswiritano va tiyimisele ku honisa swiletelo swa xona leswi kongomeke, va ta va swilo swa vukarhi bya xona. Xi rhandza ku dyondzisa vanhu va xona leswaku ku nga yingiseki ni xidyoho swa xi khunguvanyisa ngopfu swinene naswona a swi fanelanga ku tekiwa hi ku olova. Xi hi kombisa leswaku loko vanhu va xona va kumeka va ri exidyohweni, va fanele hi nkarhi wolowo teka magoza lama tiyeke ku susa xidyoho xexo exikarhi ka vona, leswaku ku honisiwa ka xona ku nga tshami ehenhla ka vona hinkwavo. Kambe loko swidyoho swa vanhu swi honisiwa hi lava nga ematshan’weni ya vutihlamuleri, ku honisiwa ka xona ku ta va ehenhla ka vona, naswona vanhu va Xikwembu, tanihi ntlawa, va ta tekiwa va ri na vutihlamuleri bya swidyoho sweswo. Eka matirhiselo ya yena ni vanhu va yena enkarhini lowu hundzeke, Hosi yi kombisa nkoka wa ku basisa kereke eka swo biha. Mudyohi un’we a nga hangalasa munyama lowu nga herisaka ku vonakala ka Xikwembu eka vandlha hinkwaro. Loko vanhu va lemuka leswaku munyama wu le ku va wela, kambe va nga swi tivi leswaku xivangelo i xihi, va fanele ku lava Xikwembu hi ku hiseka, hi ku titsongahata lokukulu ni ku tihlayisa ehansi, ku fikela loko swo biha leswi twisaka Moya wa xona ku vava swi lavisisiwa swi humesiwa.”

“The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.

“E si dongkamchakanisaba, jeko an∙chingna chanchina man∙aiaha, maina Isol an∙na mesokgimin ong∙gija kamrangko an∙chingia sokatna man∙aha, aro jeko ka∙dongsoani aro rakbean ine grapgipa kri ong∙aha, uan kakketgija. Isol an∙chingna aganna ge∙etaha, aro an∙ching chup ong∙jawa. Uni manderangni gisepo ong∙gijarang rongtalatgenchimode, aro Isolni nokkolrang uarangna mamung gisik ra∙gijagipa dake re∙angode, uamang papiko ong∙atako mikkangchi rim∙rikani aro kakket ong∙ataha ine ong∙a, aro uamangba apsan dos gnanggipa ong∙gen aro Isolni namgijani ong∙ako kakket chongmotan man∙gen; maina dos gnanggiparangni paprangna uamangko daito on∙gen. Nikani gimin, Uni nokkolrangni chelchakani gimin uamangni gisepo donggipa ong∙gijarang aro paprangko namnikatna dakgijani gimin Isolni namgijani ong∙ani bang∙bea dakbewalrangona angko mesokaha. Ia ong∙gijarangko kshama ka∙giparangko manderang namen ka∙sagipa aro namnika-bea cholon gnanggipa ine chanchiaha, maina uamang rongtalgipa Sastroo donggipa daitoko chu∙sokatna gelaha. Uamangni ma∙siani gita ia kam namgipa ong∙jachim; uni gimin uamang uko gelaha.” Testimonies, volume 3, 265.

The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.

Lebaka la baetapele ba ileng ba rabelwa mo Adventismong le supa nnete ya gore nngwe ya dikgato tse di batlang di bonwa ka gale mo borabelong jwa bone ke gore ka nako nngwe mo maitemogelong a bone ka namana ba ne ba amogela pono ya maaka ya “daily.” Le fa go ntse jalo, buka ya ga Smith, le fa e sa tlhotlhelediwa e bile e na le mathata mangwe a thuto, e santse e naya kakaretso e e molemo thata ya tlhaloganyo ya babulatsela ka ga Tshenolo dikgaolo tsa borobedi le borobongwe, kwa re bonang teng hisetori ya boporofeti ya diphalafalo tse thataro tsa ntlha e beilwe pele. Re tla kaya tlhaloso ya ga Smith go tswa mo bukeng ya gagwe, Daniel and Revelation, fa re simolola go akanyetsa tiriso ya gararo ya Maduo a le mararo.

Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.

Ellen White memberitahu kita bahawa William Miller telah diberi terang yang besar mengenai kitab Wahyu, tetapi pemahamannya tentang pasal tiga belas, dan pasal enam belas hingga lapan belas adalah tidak tepat, kerana pada titik pandang sejarahnya dia berada pada kedudukan yang salah untuk melihat bahawa terdapat tiga, dan bukan dua kuasa pembinasa. Terang besarnya adalah mengenai pasal dua hingga sembilan dalam kitab Wahyu.

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

“ಬೋಧಕರೂ ಜನರೂ ಪ್ರಕಟನೆಯ ಪುಸ್ತಕವನ್ನು ರಹಸ್ಯಮಯವಾದದ್ದೆಂದು ಮತ್ತು ಪರಿಶುದ್ಧ ಶಾಸ್ತ್ರದ ಇತರ ಭಾಗಗಳಿಗಿಂತ ಕಡಿಮೆ ಮಹತ್ವವುಳ್ಳದ್ದೆಂದು ನೋಡಿಕೊಂಡಿದ್ದಾರೆ. ಆದರೆ ಕೊನೆಯ ದಿನಗಳಲ್ಲಿ ಜೀವಿಸಬೇಕಾದವರ ವಿಶೇಷ ಹಿತಾರ್ಥಕ್ಕಾಗಿ, ಅವರ ನಿಜವಾದ ಸ್ಥಿತಿಯನ್ನೂ ಅವರ ಕರ್ತವ್ಯವನ್ನೂ ತಿಳಿದುಕೊಳ್ಳುವಂತೆ ಅವರಿಗೆ ಮಾರ್ಗದರ್ಶನ ನೀಡುವದಕ್ಕಾಗಿ ಈ ಪುಸ್ತಕವು ನಿಜವಾಗಿಯೂ ನೀಡಲ್ಪಟ್ಟ ಪ್ರಕಟಣೆಯೇ ಎಂದು ನಾನು ಕಂಡೆನು. ದೇವರು ವಿಲಿಯಂ ಮಿಲ್ಲರ್ ಅವರ ಮನಸ್ಸನ್ನು ಪ್ರವಾದನೆಗಳ ಕಡೆಗೆ ನಡೆಸಿ, ಪ್ರಕಟನೆಯ ಪುಸ್ತಕದ ವಿಷಯದಲ್ಲಿ ಅವರಿಗೆ ಮಹಾ ಬೆಳಕನ್ನು ನೀಡಿದನು.” Early Writings, 231.

Miller set forth his understanding of the churches, seals, trumpets and vials as follows.

Miller a hrilhfiatna chu kohhran te, seal te, trumpet te leh vial te chungchang hi hetiang hian a sawi chhuak a ni.

“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.

“Gereja-gereja tujuh di Asia ialah suatu sejarah Gereja Kristus dalam tujuh bentuknya, dalam segala liku-liku dan perjalanannya, dalam segala kemakmuran dan kesengsaraannya, sejak zaman para rasul sampai kepada akhir dunia. Tujuh meterai ialah suatu sejarah tentang tindakan kuasa-kuasa dan raja-raja bumi terhadap gereja, serta perlindungan Allah atas umat-Nya sepanjang masa yang sama. Tujuh sangkakala ialah suatu sejarah tentang tujuh penghakiman yang khusus dan berat yang dikirimkan ke atas bumi, atau kerajaan Rom. Dan tujuh cawan ialah tujuh tulah yang terakhir yang dikirimkan ke atas Roma Kepausan. Di antara semuanya ini bercampur banyak peristiwa lain, yang terjalin di dalamnya seperti anak-anak sungai, dan mengisi sungai besar nubuat itu, sehingga seluruhnya berakhir bagi kita di samudera kekekalan.”

“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.

“Ini, bagi saya, ialah rancangan nubuat Yohanes dalam kitab Wahyu. Dan orang yang ingin memahami kitab ini, mesti mempunyai pengetahuan yang mendalam tentang bahagian-bahagian lain daripada firman Tuhan. Gambaran-gambaran dan metafora-metafora yang digunakan dalam nubuat ini, tidak semuanya dijelaskan di dalam kitab yang sama, tetapi mesti ditemukan dalam nabi-nabi lain, dan dijelaskan dalam petikan-petikan Kitab Suci yang lain. Oleh itu nyata bahawa Tuhan telah menetapkan pengkajian atas keseluruhannya, bahkan untuk memperoleh pengetahuan yang jelas tentang mana-mana bahagiannya.” William Miller, Miller’s Lectures, jilid 2, syarahan 12, 178.

Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.

Sama seperti utusan ketiga, yang mempersiapkan jalan bagi Utusan Perjanjian, melambangkan sejarah internal penghakiman gereja, berbeda dengan Elia ketiga, yang melambangkan sejarah eksternal dalam penghakiman atas Babel modern, demikianlah pemahaman para perintis mengenai gereja-gereja dan meterai-meterai mengenali kesaksian internal-eksternal yang sama.

“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.

“Segel-segel diperkenalkan kepada perhatian kita dalam Wahyu pasal 4, 5, dan 6. Pemandangan-pemandangan yang disajikan di bawah segel-segel ini dinyatakan dalam Wahyu 6 dan ayat pertama Wahyu 8. Jelaslah bahwa semuanya itu mencakup peristiwa-peristiwa yang berhubungan dengan gereja sejak dibukanya dispensasi ini sampai kedatangan Kristus.

“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.

“Le hoja likereke tse supileng li hlahisa histori ea ka hare ea kereke, litiiso tse supileng tsona li tlisa pontšong liketsahalo tse khōlō tsa histori ea eona ea ka ntle.” Uriah Smith, The Biblical Institute, 253.

Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.

Uriah Smith kpaatae mɛn Milleritefoɔ nteaseɛ a ɛfa asafo no mu ne ɛhoɔ nkitahodi ho, na James White nso de nkyerɛkyerɛ a ɛte saa ara to gua wɔ abakɔsɛm a ɛnam kwan a ɛbɔ mu no so.

“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.

“Ntchitrisile tsopano mipingo, zisindikizo, ndi zilombo, kapena zamoyo, mpaka pamene zingafanane monga zikuphimba nthawi zomwezi. Zisindikizo zili zisanu ndi ziwiri pa chiwerengero, koma zilombo zili zinayi zokha. Ndipo kungakhale bwino pano kuzindikira kuti, potsegulidwa kwa chisindikizo choyamba, chachiwiri, chachitatu, ndi chachinayi, chilombo choyamba, chachiwiri, chachitatu, ndi chachinayi chimamveka chikuti, ‘Bwera uone;’ koma pamene chisindikizo chachisanu, chachisanu ndi chimodzi, ndi chachisanu ndi chiwiri zitsegulidwa, palibe mawu otere omveka. Ngakhalenso mipingo itatu yotsiriza, ndi zisindikizo zitatu zotsiriza, sizifanana monga zikuphimba nthawi zomwezi, monga momwe mipingo inayi yoyamba, ndi zisindikizo zinayi zoyamba zimachitira. Koma, monga taonetsera, mipingo, zisindikizo ndi zilombo zimagwirizana, monga zikuphimba nthawi zomwezi kwa nthawi ya pafupifupi zaka 1800, mpaka titafika ku nthawi yoposa pang’ono theka la zaka zana la nthawi ino.” James White, Review and Herald, February 12, 1857.

We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.

Kita baru sahaja memetik tiga orang perintis utama dalam sejarah Millerite. Ketiga-tiganya berpegang pada pandangan yang benar tentang “the daily,” dan mereka semua juga berpegang pada gambaran menyeluruh tentang gereja-gereja, meterai-meterai, dan sangkakala-sangkakala dalam kerangka kebenaran yang dipimpin untuk difahami dan dikemukakan oleh Miller.

“When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.

“Apabila ada orang datang yang hendak menggeser satu pasak atau tiang dari dasar yang telah Allah tegakkan oleh Roh Kudus-Nya, biarlah orang-orang tua yang merupakan para perintis dalam pekerjaan kita berbicara dengan terus terang, dan biarlah mereka yang telah meninggal juga berbicara melalui penerbitan kembali artikel-artikel mereka dalam majalah-majalah kita. Kumpulkanlah sinar-sinar terang ilahi yang telah Allah berikan sementara Ia memimpin umat-Nya selangkah demi selangkah di jalan kebenaran. Kebenaran ini akan tahan terhadap ujian waktu dan pencobaan.” Manuscript Release, 760, 10.

On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.

Pada 11 September 2001, malaikat perkasa dari Wahyu pasal delapan belas turun dan memulai pekerjaan memimpin mereka yang mau menerima dan memakan Roti yang baru saja turun dari surga kembali kepada “jalan-jalan yang lama,” dari Yeremia pasal enam. Alfa dan Omega memerlukan mereka yang rela berjuang untuk termasuk di antara seratus empat puluh empat ribu itu agar melihat bahwa apa yang membawa-Nya turun dari surga pada 11 Agustus 1840 bukanlah sekadar suatu penggenapan nubuatan waktu, melainkan suatu penggenapan nubuatan waktu dari Malapetaka yang kedua. Ia memerlukan umat-Nya untuk menemukan kembali jalan-jalan lama dari sejarah ketika Ia telah mendirikan bait suci kaum Millerit dalam empat puluh enam tahun itu, dari 1798 sampai 1844.

That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).

ဟိုသမိုင်းကို အမှိုက်သရိုက်များနှင့် အတုငွေပြားများ၊ ရတနာများဖြင့် ဖုံးကွယ်ထားခဲ့သည်။ ဟိုသမိုင်းသည် သဲပေါ်၌တည်ဆောက်ထားပြီး ခေတ်ကာလအဆက်ဆက်၏ ကျောက်တော်မဟုတ်သော အတုအခြေခံသတင်းစကားတစ်ရပ်ကြောင့် မှိုင်းမိုက်ကွယ်ဝှက်သွားခဲ့သည်။ ပေတရုဖော်ပြသကဲ့သို့ “ယခင်က လူမျိုးမဟုတ်ခဲ့ကြသော်လည်း” ထို့နောက် “ဘုရားသခင်၏လူမျိုး” ဖြစ်လာခဲ့ပြီး “ဝိညာဉ်ရေးအိမ်တော်၊ သန့်ရှင်းသော ယဇ်ပုရောဟိတ်အဖွဲ့” အဖြစ် ထူထောင်ခြင်းခံခဲ့ရသော Millerites ၏သမိုင်း၌ပင်၊ ထိုသမိုင်းတည်ရှိနေခဲ့သည်။ ယုဒအမျိုးအနွယ်၏ ခြင်္သေ့တော်သည် ၂၀၀၁ ခုနှစ် စက်တင်ဘာလ ၁၁ ရက်နေ့တွင် ဆင်းသက်တော်မူ၍ နောက်ဆုံးသောနေ့ရက်များရှိ မိမိ၏လူမျိုးကို Millerite အိမ်တော် ထူထောင်ခြင်းသမိုင်း၏ “ဗိမာန်တော်” ကို သန့်စင်ရှင်းလင်းထုတ်ပယ်သော အလုပ်ထဲသို့ ဦးဆောင်တော်မူခဲ့သည်။ ထိုအလုပ်ကို “ဘုရားသခင်၏ အခြေခံ” ဟု အဓိပ္ပာယ်ရသော ယောရှိအမည်ရှိ လူတစ်ဦးကို ထာဝရဘုရား ထူထောင်မည်ဟု ကြိုတင်ဟောထားသော ပရောဖက်ပြုချက်တစ်ရပ်က ပုံဆောင်ထားပြီးဖြစ်သည်။

When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.

Iingati Josia i yusimap bilong inapim tok profet bilong profet i no bin bihainim tok, em i statim wok bilong stretim tempel we i bin stap long bagarap. Long wok bilong stretim na klinim, “tok bilong bagarap bilong Moses” i bin painim gen, na taim ol i ritim long ai bilong Josia, dispela i bringim kamap nupela stretim bilong Josia. Bai mipela stori long dispela tok profet, wantaim dispela painim gen bilong “seven times,” bihain long September 11, 2001.

We will begin that study in the next article.

Re tla simolola thuto eo mo setlhogong se se latelang.

“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

“Besesesa bo ba ipitsang gore ba dumela boammaaruri ba sa ntse ba direla Satane, moriti wa gagwe wa dihele o tla kgaola pono ya bone ka ga Modimo le legodimo. Ba tla nna jaaka bao ba latlhegetsweng ke lorato lwa bone lwa ntlha. Ga ba kgone go bona boammaaruri jwa bosakhutleng. Se Modimo o re baakanyeditseng sone se emetswe mo go Sekarea, dikgaolo 3 le 4, le 4:12–14: ‘Mme ka araba gape, ka mo raya ka re, Makala ano a mabedi a motlhware ke eng, a ka diphaepe tse pedi tsa gouta a tshelang lookwane lwa gouta go tswa mo go one? Mme a nkaraba a re, A ga o itse gore dilo tseno ke eng? Mme ka re, Nnyaa, Morena wa me. Foo a re, Ano ke batlodiwa ba babedi, ba ba emeng fa thoko ga Morena wa lefatshe lotlhe.’”

“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“Tuhan penuh dengan sumber. Pada-Nya tidak ada kekurangan sarana. Karena kurangnya iman kita, keduniawian kita, perkataan kita yang murahan, ketidakpercayaan kita, yang dinyatakan dalam percakapan kita, maka bayang-bayang gelap berkumpul di sekeliling kita. Kristus tidak dinyatakan dalam perkataan maupun tabiat sebagai Dia yang sungguh elok seluruhnya, dan yang terutama di antara sepuluh ribu. Apabila jiwa merasa puas mengangkat dirinya kepada kesia-siaan, Roh Tuhan hanya dapat berbuat sedikit baginya. Penglihatan kita yang picik memandang bayang-bayang itu, tetapi tidak dapat melihat kemuliaan yang di baliknya. Malaikat-malaikat sedang menahan keempat angin, yang dilambangkan sebagai seekor kuda murka yang berusaha melepaskan diri dan berlari melintasi seluruh muka bumi, sambil membawa kebinasaan dan maut di jejak langkahnya.

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

“Adakah kita akan tertidur tepat di ambang dunia yang kekal? Adakah kita akan menjadi tumpul, dingin, dan mati? Oh, kiranya di dalam gereja-gereja kita ada Roh dan nafas Allah yang dihembuskan ke dalam umat-Nya, supaya mereka dapat berdiri tegak dan hidup. Kita perlu melihat bahawa jalannya sempit, dan pintunya sesak. Tetapi apabila kita melalui pintu yang sesak itu, keluasannya tidak terbatas.” Manuscript Releases, jilid 20, 216, 217.