The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.
Inkathi yokubekwa uphawu kwabayi ikhulu namashumi amane nane ezinkulungwane, kusukela ngoSepthemba 11, 2001, kuze kube ngumthetho weSonto ozayo maduze e-United States, iyisikhathi sesiprofetho lapho kugcwaliseka khona yonke imibono yeZwi likaNkulunkulu ezinsukwini zokugcina.
Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. Ezekiel 12:23.
Oleh itu, katakanlah kepada mereka, Beginilah firman Tuhan ALLAH: Aku akan menghentikan peribahasa ini, dan mereka tidak akan memakainya lagi sebagai peribahasa di Israel; tetapi katakanlah kepada mereka: Hari-harinya sudah dekat, dan penggenapan setiap penglihatan. Yehezkiel 12:23.
In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.
Mu laini yi, lengeloi la boraro le fihla hape, ’me ka ho etsa joalo, le emeloa ke ho fihla ha lengeloi la boraro ka la 22 Mphalane, 1844, ho isa bofetoheling ba 1863. Bofetoheli ba 1863 bo ne bo emetsoe ke bofetoheli ba pele ba Iseraele ea boholo-holo Kadeshe, ’me ka hona bo emeloa ke histori eohle ho tloha tšeleng ea Leoatle le Lefubelu ho fihlela bofetoheli ba pele ba Kadeshe. Bofetoheli ba pele ba Kadeshe bo ne bo tšoantšetsa bofetoheli ba bobeli ba Kadeshe, ’me ka hona laini ho tloha lefung la Arone ho isa bofetoheling ba bobeli ba Kadeshe e phetoa laineng la ho tiisoa.
It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.
Ia diulangi dalam sejarah kaum Millerit, dari tahun 1840 hingga 1844, yang ditipologikan oleh baptisan Kristus hingga salib, yang juga melambangkan sejarah dari salib hingga pelemparan batu terhadap Stefanus. Baris demi baris, setiap nabi zaman dahulu berbicara tentang kurun waktu ini lebih daripada tentang masa hidup mereka sendiri.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Setiap nabi zaman dahulu berbicara kurang bagi zaman mereka sendiri daripada bagi zaman kita, sehingga nubuat mereka berlaku bagi kita. ‘Sekarang semuanya ini telah menimpa mereka sebagai teladan, dan semuanya itu telah dituliskan untuk menjadi peringatan bagi kita, yang pada kita akhir zaman telah tiba.’ 1 Korintus 10:11. ‘Bukan untuk diri mereka sendiri, melainkan untuk kita mereka melayani hal-hal yang sekarang diberitakan kepadamu oleh mereka yang telah memberitakan Injil kepadamu dengan Roh Kudus yang diutus dari surga; hal-hal itulah yang ingin diketahui oleh malaikat-malaikat.’ 1 Petrus 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Bibele yi hwanyetile ni ku boha swin’we vukosi bya yona hikwalaho ka rixaka leri ra makumu. Hinkwaswo swiendlakalo leswikulu ni timhaka ta nkoka ta matimu ya Testamente ya Khale a swi vile kona, naswona swa ha ri karhi swi vuyeleriwa ekerekeni emasikwini lawa ya makumu.” Selected Messages, buku 3, 338, 339.
The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.
“Generasi terakhir” ialah generasi pilihan Petrus, iaitu seratus empat puluh empat ribu, dan mereka dipilih mulai 11 September 2001 hingga undang-undang Ahad yang akan segera datang, pada waktu itu mereka kemudian diangkat sebagai panji-panji. “Semua,” bukan sebahagian, melainkan “semua peristiwa besar dan urusan yang khidmat” dalam Firman Tuhan, sedang “berulang kembali” dalam “generasi terakhir” daripada “gereja” pada “akhir zaman.” Dalam garis pemeteraian, semua kitab dalam Alkitab bertemu dan berakhir.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Dalam Wahyu, semua kitab dalam Alkitab bertemu dan berakhir. Di sinilah pelengkap kitab Daniel. Yang satu adalah nubuatan; yang lain adalah wahyu. Kitab yang dimeteraikan itu bukanlah Wahyu, melainkan bagian dari nubuatan Daniel yang berhubungan dengan hari-hari terakhir. Malaikat itu memerintahkan, ‘Tetapi engkau, hai Daniel, tutuplah segala firman itu dan meteraikanlah kitab itu sampai pada akhir zaman.’ Daniel 12:4.” Kisah Para Rasul, 585.
The “portion of the prophecy of Daniel relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.
“भविष्यवक्ता दानिय्येलको अन्तिम दिनहरूसँग सम्बन्धित भविष्यवाणीको अंश,” जो खोलियो, त्यो शिनारका दुई महान् नदीहरू, उलै र हिद्देकेलको किनारमा दानिय्येललाई दिइएका दर्शनहरू हुन्। ती दर्शनहरूले दानिय्येल अध्याय आठ, पद तेह्र र चौध, तथा अध्याय एघार, पद चालीसदेखि पैंतालीससम्मलाई प्रतिनिधित्व गर्छन्। एक लाख चवालीस हजारको छाप लगाइने समय त्यो इतिहास हो, जहाँ ख्रीष्ट, स्वर्गीय प्रधान पूजाहारीको रूपमा, अन्तिम पुस्ताका चुनिएकाहरूलाई दैवी र मानवीय तत्त्वले बनेको सम्बन्धभित्र अनन्तकालका लागि छाप लगाउनुहुन्छ। दानिय्येल एघारको पद चालीसले, अजिङ्गर, जनावर, र झूटा अगमवक्ताको सम्बन्धलाई चिन्हित गर्छ, जसले मिलेर अहिले संसारलाई आर्मागेडोनतर्फ डोर्याइरहेका छन्, जसरी पद चालीसको इतिहासमा बाइबल भविष्यवाणीको छैटौँ राज्यको रूपमा शासन गर्ने पृथ्वीको जनावरमाथिको रिपब्लिकनवादको सिङको इतिहासद्वारा प्रतिनिधित्व गरिएको छ। पद चालीसले उही इतिहासमा प्रोटेस्टेन्टवादको सिङको इतिहासलाई परिभाषित गर्ने बुद्धिमान् र मूर्खबीचको विभाजनलाई पनि चिन्हित गर्छ, जुन १७९८ देखि चाँडै आउने आइतबारको व्यवस्थासम्म सुरु हुन्छ।
All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.
Buka tsohle tsa Baebele di “kopana mme di felela” mo bukeng ya Tshenolo, mme fa di kopana, buka ya Tshenolo e “tlatsa” buka ya Daniele, mme lefoko “tlatsa” le raya go fitlisa mo boitekanelong. Mo nakong ya go kanela ga ba ba dikete di le lekgolo le masome a manè le bonè, jaaka go emetswe mo bukeng ya Tshenolo, diporofeto tsa Daniele tse di neng tsa bulwa mo metlheng ya bofelo di fitlisiwa mo boitekanelong, fa di kopanngwa mola godimo ga mola, godimo ga mola wa hisetori o o emetsweng mo kgaolong ya lesome le borobedi ya Tshenolo, o o simololang ka lentswe mo ditemaneng tsa bongwe go ya go boraro, mme o felela ka lentswe la bobedi la temana ya bonè.
The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.
Kesempurnaan penglihatan nubuatan yang dilambangkan oleh Sungai Hiddekel dalam kitab Daniel melambangkan kesempurnaan penglihatan lahiriah dari musuh-musuh umat Allah yang menginjak-injak tempat kudus dan bala tentara. Kesempurnaan penglihatan nubuatan yang dilambangkan oleh Sungai Ulai dalam kitab Daniel melambangkan kesempurnaan penglihatan batiniah tentang Kristus yang menyatakan diri di dalam umat-Nya ketika Ia menggenapi janji perjanjian untuk mempersatukan keilahian dengan kemanusiaan atas generasi pilihan yang terakhir.
The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.
Histori ya kukhindikiza, komwe kumayang’ana pa nyanga ya Republican ya chilombo cha padziko lapansi, kumayamba ndi chilombo cha padziko lapansi kulankhula Patriot Act mu 2001, ndipo kumathera ndi kulankhula kumene kunayimiridwa ndi Alien and Sedition Acts za 1798, zomwe mu Chivumbulutso chaputala cha khumi ndi chitatu, ziyimiridwa monga chilombo cha padziko lapansi cholankhula monga chinjoka. Alien and Sedition Acts za 1798, ziyimira mapeto a mzere umene unayamba ndi kulankhula kwa Declaration of Independence mu 1776. Pakati pa nthawi imeneyo ya mbiri ya uneneri, chilombo cha padziko lapansi chinakhazikitsa Constitution mwa kulankhula mu 1789.
The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.
Pengucapan tahun 1776, selaras dengan pengucapan Akta Patriot, dan Akta Orang Asing dan Hasutan melambangkan undang-undang Ahad yang akan segera datang di Amerika Syarikat. Di tengah-tengah sejarah itu seharusnya ada satu lagi pengucapan yang selaras dengan tahun 1789. Suara pertama dalam Wahyu lapan belas, ayat satu hingga tiga, dengan jelas dikenal pasti sebagai tiba ketika bangunan-bangunan besar di New York City dijatuhkan. Suara kedua dalam ayat empat juga dengan jelas dikenal pasti sebagai undang-undang Ahad yang akan segera datang. Kedua-dua suara itu ialah suara ilahi, kerana kedua-duanya ialah suara malaikat yang akan menerangi bumi dengan kemuliaan-Nya, yang dikenal pasti oleh Sister White sebagai malaikat pertama dalam Wahyu empat belas. Yesus ialah malaikat pertama itu, dan Dia sentiasa menggambarkan pengakhiran sesuatu dengan permulaannya, maka Dia juga ialah malaikat ketiga, iaitu malaikat yang menerangi bumi dengan kemuliaan-Nya.
The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.
ආරම්භක දූතයා එළිදරව් පොතේ දහවන පරිච්ඡේදයේද, 1840 අගෝස්තු 11 දින බැස එන තැනැත්තෙකු ලෙස නිරූපිතය; එමගින් 2001 සැප්තැම්බර් 11 දින දූතයාගේ බැසීමට ප්රතිරූපයක් දක්වයි. සහෝදරි වයිට් සෘජුව ප්රකාශ කරන්නේ දහවන පරිච්ඡේදයේ බැස ආ දූතයා “යේසුස් ක්රිස්තුස් වහන්සේට වඩා අඩු නොවන පුද්ගලයෙකු” වූ බවය. එළිදරව් අටළොස්වන පරිච්ඡේදයේ පළමු හා දෙවන හඬවල්, ක්රිස්තුස් වහන්සේගේ හඬය. එම ඉතිහාසය 1776, 1789 සහ 1798 මගින් ප්රතිරූපිත වේ, එවිට පෘථිවි මෘගයා තුන් වරක් කතා කළේය. එළිදරව් අටළොස්වන පරිච්ඡේදයේ හඬ දෙක අතරමැද කථා කරන ක්රිස්තුස් වහන්සේගේ හඬ, උන්වහන්සේ එළිදරව් එකොළොස්වන පරිච්ඡේදයේ කථා කරන අවස්ථාවයි.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Na ima nyuma ya siku tatu na nusu, Roho ya uzima itokayo kwa Mungu ikaingia ndani yao, nao wakasimama kwa miguu yao; na hofu kuu ikawapata wale waliowaona. Nao wakasikia sauti kuu kutoka mbinguni ikiwambia, Njoni huku juu. Wakapanda juu mbinguni katika wingu; na adui zao wakawaona. Ufunuo 11:11, 12.
In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.
Pada bulan Julai 2023, suatu suara dari syurga (suara Kristus) mula membangkitkan kedua-dua saksi yang telah dibunuh di jalan-jalan oleh naga ateistik dari jurang maut. Pada saat itu, isu-isu yang berkaitan dengan Perlembagaan Amerika Syarikat menjadi suatu subjek nubuat, kerana pada suara yang berikutnya, yang dilambangkan oleh 1798, Perlembagaan itu akan digulingkan sepenuhnya. Setiap satu daripada tiga tanda jalan 1776, 1789, dan 1798, selaras dengan tiga suara ilahi yang ditandai sebagai 11 September 2001, Julai 2023, dan undang-undang Ahad yang akan segera datang.
Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.
Dingwaga tse tharo di tsamaisana le dikgato tse tharo tsa masetlapelo a boraro, a emetsweng ke Lwetse 11, 2001, Diphalane 7, 2023 le molao wa Sontaga o tlang ka bonako fa terompeta ya bosupa, e leng Masetlapelo a boraro, e goroga ka tshoganyetso mo oureng ya “thoromo e kgolo ya lefatshe”. Ka 2023, phetogo ya dinaka tsotlhe tse pedi tsa sebatana sa lefatshe e ne ya simolola, jaaka go emetswe ke toro ya setshwantsho ya sephiri ya ga Nebukadenesare. Toro ya ga Nebukadenesare mo kgaolong ya bobedi e ne e le sephiri se Modimo a le esi fela a neng a ka se senola, mme O ne a se senolela bao ba neng ba fetile teko ya ntlha e e emetsweng mo kgaolong ya ntlha ya Baebele ya ga Daniele.
Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.
Daniel dan ketiga-tiga orang saleh dalam fasal satu yang telah lulus ujian pertama, ialah mereka yang memilih untuk makan makanan syurgawi dan menolak santapan Babilon. Mereka ialah orang-orang yang dilambangkan oleh Yohanes dalam Wahyu fasal sepuluh, yang mengambil kitab kecil itu dari tangan malaikat itu, yang tidak lain daripada Yesus Kristus, lalu memakan pekhabaran yang terkandung di dalamnya. Mereka ialah orang-orang dalam Yohanes fasal enam, yang memilih untuk makan daging dan minum darah manna syurgawi, yang telah ditolak oleh golongan yang satu lagi, lalu mereka itu berpaling daripada Kristus dan tidak lagi berjalan bersama-sama dengan Dia untuk selama-lamanya, dalam fasal ENAM, ayat ENAM PULUH ENAM.
In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.
Dalam garis itu Kristus sedang mengajar di Galilea, yang berarti “sebuah engsel” atau “sebuah titik balik”. Di sana Ia menyampaikan pekabaran tentang manna surgawi, yang harus dimakan oleh murid-murid-Nya, sama seperti Yohanes telah memakannya dalam Wahyu pasal sepuluh, dan seperti Yehezkiel telah memakannya dalam pasal tiga, dan Yeremia telah memakannya dalam pasal lima belas. Sejarah yang dilambangkan oleh Yohanes dalam Wahyu pasal sepuluh, ketika ia memakan kitab kecil itu, melambangkan sejarah kaum Millerit dari tahun 1840 sampai 1844, tetapi secara lebih langsung melambangkan masa pemeteraian seratus empat puluh empat ribu daripada sejarah kaum Millerit. Hal ini tampak dalam pasal itu melalui petunjuk-petunjuk yang diberikan kepada Yohanes ketika ia diperintahkan untuk memakan kitab kecil itu.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.
ខ្ញុំក៏ទៅរកទេវតានោះ ហើយទូលសុំគាត់ថា សូមប្រទានសៀវភៅតូចនោះមកខ្ញុំ។ ហើយគាត់មានប្រសាសន៍មកខ្ញុំថា ចូរយកវា ហើយបរិភោគវាទាំងមូលចុះ; វានឹងធ្វើឲ្យពោះរបស់អ្នកល្វីង ប៉ុន្តែនៅក្នុងមាត់របស់អ្នក វានឹងផ្អែមដូចទឹកឃ្មុំ។ វិវរណៈ 10:9។
In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”
Dalam ayat itu, Yohanes telah diberitahukan terlebih dahulu, sebelum ia mengambil dan memakan kitab kecil itu, pengalaman apa yang akan dihasilkan oleh pekabaran yang dimakannya. Kaum Miller tidak memahami terlebih dahulu pengalaman manis-pahit itu sebelum penggenapan historis mereka atas perlambangan Yohanes mengenai garis sejarah nubuatan mereka. Tetapi seratus empat puluh empat ribu telah diberitahukan terlebih dahulu, dan dituntut untuk mengetahuinya. Ketika Yohanes menggambarkan baik sejarah pergerakan malaikat pertama maupun sejarah malaikat ketiga, pekabaran itu menghasilkan dua golongan penyembah, lalu berakhir dengan kekecewaan yang pahit. Ketika Yeremia memakan kitab kecil itu, ia kemudian menolak untuk bergaul dengan “perkumpulan para pencemooh.”
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Ndzi nga tshamanga enhlengeletanweni ya vahlekuri, naswona a ndzi tsakanga; ndzi tshame ndzi ri ndzexe hikwalaho ka voko ra wena, hikuva u ndzi tatisile hi ku kariha. Yeremiya 15:17.
When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.
Ngenkathi Hezekeli edla incwadzi lencane, watjelwa kutsi anikete umlayeto kulabo labavukelambuso bendlu yaka-Israyeli, lebebangeke balalele.
Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Ezekiel 3:1,7.
Lagipun Dia berfirman kepadaku, Hai anak manusia, makanlah apa yang engkau dapati; makanlah gulungan kitab ini, lalu pergilah, berbicaralah kepada kaum Israel.... Tetapi kaum Israel tidak akan mendengarkan engkau; sebab mereka tidak mau mendengarkan Aku: karena seluruh kaum Israel adalah orang-orang yang keras kepala dan keras hati. Yehezkiel 3:1,7.
When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.
Ndi Khristu aṋekedza tshinkwa tsha ṱaḓulu, tshine tsha vha ṋama Yawe na malofha Awe, kha kereke Yawe ya hayani ngei Galilea, tshigwada tshe tsha furalela a tsho ngo tsha dovha tsha tshimbila Naye; nahone tshenetshi tshiitisi tsha uri hezwi zwo itea kha ndima ya VHU-RATHI, ndimana ya MAṰANṰA-ṰANṰA NA VHU-RATHI, tshi sumbedza uri u ḽa ndi tshipiḓa tsha u thoma tsha maitele a mulingo a magato mararu, ane a thoma nga u tsela fhasi ha muruṅwa. Mulingo wa vhuvhili ndi hune zwigwada zwivhili zwa vhonadzwa hone, hu sa londwi uri ndi phambano vhukati ha Hesekiele na nṋu ya Isiraele ya mbilu dzi konḓaho, kana vhananyana vha vhuṱali na vha matsilu vha u thoma na u fhedza ha Adventism, kana Yeremia na tshivhidzo tsha vhasekisi, kana nga Daniele na vhanna vhararu vha ndeme zwi tshi vhambedzwa na vhalivhi vha Babele kha ndima ya vhuvhili ya Daniele.
In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.
Dalam alur Yohanes pasal enam, kedatangan di Galilea adalah 11 September 2001. Pekabaran untuk memakan daging dan meminum darah adalah sejarah yang pada akhirnya menuntun kepada undang-undang hari Minggu yang segera datang. “Engkau adalah apa yang engkau makan,” sebagaimana dilambangkan oleh Daniel dan ketiga sahabatnya dalam pasal satu, dan dalam Yohanes enam, mereka yang memilih untuk memakan daging Kristus dan meminum darah-Nya menjadi gambaran dari apa yang mereka makan. Mereka menjadi gambaran Kristus, sedangkan golongan lain yang berbalik dan tidak lagi berjalan bersama Kristus menyatakan gambaran binatang itu. Satu golongan adalah gambaran Sang Pencipta, yang lain gambaran ciptaan. Yohanes pasal enam menambahkan makna “Galilea” kepada 11 September 2001, sebab maknanya adalah “engsel”, dengan demikian menandai titik balik bagi para murid. Akankah mereka beralih kepada pola makan surgawi atau kepada pola makan Babel? Pada titik-titik balik nubuatanlah Kristus menyatakan terang bagi periode berikutnya, sebagaimana dilambangkan oleh turunnya Dia pada tahun 2001, ketika bumi diterangi dengan kemuliaan-Nya.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
“Ko teh kawm tau qee zaj lus los ntawm keeb kwm yav tag los; thiab raug hu kom muab siab rau tej no, kom sawv daws to taub tias Vajtswv ua hauj lwm raws tib txoj kab niaj hnub no ib yam li Nws ib txwm tau ua los. Nws txhais tes pom tseeb hauv Nws tes dej num thiab nyob hauv tej haiv neeg niaj hnub no tib yam nkaus li nws tau muaj txij thaum xub thawj txoj moo zoo raug tshaj tawm rau Adas hauv Edees.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
“Aba ni ibihe bihindura amateka y’amahanga n’ay’itorero. Mu buyobozi bw’Imana, iyo ibyo bihe by’ingorane bitandukanye bigeze, umucyo ukwiriye iyo gihe uratangwa. Iyo wakiriwe, habaho gutera imbere mu by’umwuka; iyo wananzwe, hakurikiraho gusubira inyuma mu by’umwuka no kumeneka k’ubwato. Uwiteka mu Ijambo rye yahishuye umurimo w’ubutumwa bwiza wo kujya imbere nk’uko wakomeje gukorwa mu bihe byashize, kandi uzakorwa no mu bihe bizaza, kugeza ku ntambara ya nyuma isoza byose, ubwo ibikorwa bya Satani bizakora urugendo rwabyo rwa nyuma rutangaje.” Bible Echo, August 26, 1895.
God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.
Allah selalu bekerja menurut garis sejarah masa lalu yang sama, dan Dia tidak pernah berubah. Terdapat “titik-titik balik” (Galilea), yaitu “krisis-krisis,” dan pada “titik-titik balik” itu “terang untuk waktu itu diberikan.” Terang bagi masa pemeteraian seratus empat puluh empat ribu diberikan pada krisis yang dimulai pada 11 September 2001. Jika terang itu “diterima, ada kemajuan rohani; jika ditolak, kemunduran rohani dan karam iman menyusul.” Terang itu menghasilkan dua golongan penyembah. Terang yang mengikuti titik balik itu melambangkan pekabaran yang menghasilkan dua golongan penyembah.
Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.
Daniel bab 2 menggambarkan ujian yang kedua, iaitu ujian yang menyusuli ujian pemakanan dalam bab 1. Dalam ayat 1 bab 1 kitab Daniel, Yehuda baru sahaja ditakluk oleh Nebukadnezar, yang kemudiannya menjadi kerajaan pertama dalam nubuatan Alkitab. Itu merupakan suatu titik perubahan dalam sejarah bangsa-bangsa dan juga gereja; itu suatu krisis besar, dan pada waktu itu terang tentang suatu ujian pemakanan telah diberikan. Daniel dan tiga sahabat yang unggul itu telah lulus ujian tersebut, dan kemudian dalam bab 2, mereka sekali lagi melambangkan mereka yang telah lulus ujian yang kedua. Ujian yang kedua itu ialah suatu ujian berkenaan suatu rahsia yang tidak diketahui oleh seorang pun, bahkan Nebukadnezar sendiri tidak mengetahuinya.
The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.
Tanda ujian itu ialah patung dalam mimpi Nebukadnezar. Itu ialah ujian hidup dan mati berkenaan suatu patung yang tidak diketahui oleh sesiapa pun. Patung itu mengenal pasti kerajaan-kerajaan dalam nubuatan Alkitab, dan dalam Daniel fasal tujuh dan lapan, kerajaan-kerajaan yang sama seperti dalam Daniel dua digambarkan sebagai binatang-binatang. Ujian Nebukadnezar ialah ujian tentang “patung binatang-binatang itu”, yang pada hari-hari terakhir, berlaku dalam tempoh pemeteraian seratus empat puluh empat ribu orang.
In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.
Dalam akhir zaman, pembentukan patung binatang itu merupakan ujian besar bagi umat Allah, yang dilambangkan oleh Daniel dan ketiga sahabat yang saleh itu. Itulah ujian yang harus mereka lalui sebelum mereka dimeteraikan; karena itu, inilah pekabaran pemeteraian-penguji yang menghasilkan salah satu dari dua golongan: golongan yang menerima meterai Allah dan memantulkan gambar Allah, atau golongan yang menerima meterai binatang itu, dan karena itu memantulkan gambar binatang itu. Dalam Daniel pasal dua, pekabaran tentang patung binatang itu dimeteraikan sampai kepada sejarah ketika hal itu menjadi persoalan hidup dan mati. Patung Nebukadnezar dipahami dengan benar oleh kaum Millerit, tetapi dalam sejarah pemeteraian suatu kebenaran rahasia yang berhubungan dengan patung Nebukadnezar dibukakan meterainya, namun hanya kepada mereka yang telah menerima pekabaran yang harus dimakan ketika titik balik itu tiba.
That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.
Makanan itu ialah pekhabaran hujan akhir yang bermula ketika malaikat dalam Wahyu lapan belas turun, dan pekhabaran hujan akhir itu ialah metodologi “baris demi baris”. Tanpa memakan kebenaran itu, pekhabaran rahsia tentang pembentukan patung binatang itu tidak dapat dilihat.
Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.
Ellen White a ne “na talen krra, fanong nan miin ti teiloeng nei dingna tawh, satolraangna a khan satol sawi ciangin ciang a sih khin, mihingte a ding in thu khan hong piang ding hi” ci in kiensak hi. Daniel bung 2 sung a satolraangna limpi hong kibawl ding thu thupuak in, “hehnaak hun” nungah tangthu sungah khatvei bek hmuh theih ding, tua nung ciang khan khuavak hong piak ding limpi kibawlna khat a ento hi. Tu in Nebuchadnezzar limpi tawh kisai a theihcianna pen, tua limpi in Laisiangtho genkholhna sung a gamli masa li bek a lak khia lo a, gam gual giat vek a lak khia hi; tua theihcianna khan satolraangna-limpi kibawlna thak khat a suaksak hi.
That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.
ታሪ ሽን ይግለጻል፣ ማለትም ስምንተኛው አውሬ ከሰባቱ መካከል ነው፤ እንዲሁም በመጀመሪያ የአውሬውን ምስል የሚያቆም ከዚያም በኋላ ዓለምን ሁሉ እንዲሁ እንዲያደርግ የሚያስገድድ ዩናይትድ ስቴትስ፣ ምስል የሚያቆመው የአውሬው ትንቢታዊ ባሕርይ እንደሚኖረው ይገልጻል። ያ ምስል ስምንተኛ መሆኑን፣ ከሰባቱም መሆኑን ያካትታል፤ እንዲሁም በክርስቶስ ሦስቱ ድምፆች ታሪክ ውስጥ፣ የሴፕቴምበር 11, 2001 የመቀየሪያ ነጥብን፣ የ2023 ድምፅ የሁለቱን ምስክሮች የሞቱና የደረቁ አጥንቶች ወደ እግራቸው የሚጠራውን፣ እና ከባቢሎን የመውጣት ጥሪ ድምፅን ምልክት ያደርጋል።
The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.
Lentswe la 2023 ke lentswe le le lemogang sephiri sa setshwantsho sa ga Nebukatenesare le gore se bua leng.
September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.
Septhemba 11, 2001 imewakilisha kipindi kinachoanzia hapo na kuishia Julai 18, 2020. Kipindi cha sauti ya pili kutoka sura ya kumi na moja, kinawakilisha kipindi cha kuanzia Julai 18, 2020, hadi sauti ya tatu katika sheria ya Jumapili inayokuja upesi. Kipindi cha pili kinachoanza Julai 18, 2020, kinajumuisha alama ya Novemba 3, 2020, na alama ya Januari 6, 2021, wakati wale waliokuwa wamewaua wale mashahidi wawili walipoanza kufurahi na kupeleka zawadi, na kinajumuisha Julai, 2023, wakati sauti nyikani ilipoanza kutoa onyo la tarumbeta ya saba.
We will continue this study in the next article.
Re tla tswelela ka thuto eno mo setlhogong se se latelang.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
Di tepi Sungai Kebar, Yehezkiel melihat suatu angin badai yang tampaknya datang dari utara, “suatu awan besar, dengan api yang berputar-putar di dalamnya, dan cahaya mengelilinginya, dan dari tengah-tengahnya tampak seperti warna ambar.” Sejumlah roda, yang saling berpotongan satu dengan yang lain, digerakkan oleh empat makhluk hidup. Jauh di atas semuanya itu “ada sesuatu yang menyerupai takhta, kelihatannya seperti batu safir; dan di atas yang menyerupai takhta itu ada sesuatu yang menyerupai rupa manusia di atasnya.” “Dan pada kerubim itu tampak bentuk tangan manusia di bawah sayap-sayap mereka.” Yehezkiel 1:4, 26; 10:8. Roda-roda itu demikian rumit susunannya sehingga pada pandangan pertama tampak seolah-olah kacau; namun semuanya bergerak dalam keselarasan yang sempurna. Makhluk-makhluk surgawi, yang ditopang dan dibimbing oleh tangan di bawah sayap-sayap kerubim, menggerakkan roda-roda itu; di atasnya, di atas takhta safir, ada Dia Yang Kekal; dan di sekeliling takhta itu ada pelangi, lambang kemurahan ilahi.
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Ndzhavuko wa swiendlakalo swa vanhu leswo rharhangana, ku fana ni mavhilwa lama a kongomisiwa hi voko leri nga ehansi ka timpapa ta makerubu, na wona ma le hansi ka vulawuri bya Xikwembu. Exikarhi ka timholovo ni mpfilumpfilu ya matiko, Loyi a tshamaka ehenhla ka makerubu u ya emahlweni a kongomisa timhaka ta misava.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Kei minung nena a chang chuan an chang thei tawh angin, an hun leh an hmun ruat sa an luah ve zelah, anmahni ngei pawhin a awmzia an hriat loh thutak chu hriattîrtu an nihna chu, kan hnenah a thu sawi a ni. Tunlai hnam tinrêng leh mi mal tinrêng pawh hi Pathianin A ruahmanna ropui takah hmun a pe tawh a ni. Tûnni hian mihringte leh hnamte chu, thil tihsual ngai lo Pathianin A kutah a chelh plummet hmanga teh an ni mek a. Mi zawng zawngin anmahni duhthlanna hmangin an hmasawnna tâwp an thlang mêk a, chutih rualin Pathian chuan A tumte tlinna atân engkim a luan kaihtîr a ni.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 177, 178.
“Bophelo bjo bo beilwego ke YO MOGOLO KE NNA lentšung la Gagwe, bo gokaganya kgokagano ka kgokagano ka gare ga ketane ya boporofeta, go tloga bosafelego bja nakong e fetilego go ya bosafelegong bja nakong e tlago, bo re botša moo re lego gona lehono mo tatelanong ya mabaka, le seo se ka letelwago nakong e tlago. Tšohle tše boporofeta bo di boletšego e sa le pele gore di tlo direga, go fihla mehleng ya bjale, di latelilwe matlakaleng a histori, gomme re ka kgonthišega gore tšohle tšeo di sa tlago di tla phethagatšwa ka tatelano ya tšona.” Education, 177, 178.