The books of Daniel and Revelation complement each other, meaning together they are perfected.

Buka Daniel le Tshenolo li a tlatsana, e leng ho re, hammoho li phethahala.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

“Ka thuphlak ka Baibel baroh ki ïaseng bad kut lang. Hangne ka long ka jingïakyrshan kaba pura ïa ka kitab u Daniel.” *Acts of the Apostles*, 585.

The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.

Imibuso y’ubuhanuzi bwa Bibiliya ni yo igomba kuba intego y’umwigishwa w’ubuhanuzi, kuko ari ho amateka y’inyuma y’iminsi y’imperuka agaragazwa cyane cyane.

“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.

“Ɔyɛ yiye paa sɛ yebesua, wɔ Onyankopɔn asɛm hann mu, nneɛma a ɛhyɛ ahenni ahorow sɔre ne wɔn hwe ase so. Ma mmabun nsua saa abakɔsɛm yi, na wonhu sɛ aman nokware yiyedi no ne ɔsoro nnyinasosɛm ahorow no gye atom ayɛ baako. Ma no nsua nsakrae akɛse no abakɔsɛm, na onhu sɛ mpɛn pii no, ɛwom sɛ wɔabu saa nnyinasosɛm yi animtiaa na wɔatan wɔn, na wɔde wɔn a wɔgyina akyi no kɔ afiase ne kumadibea de, nanso afɔrebɔ yi ara so na wɔnam adi nkonim.” Education, 238.

Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.

Maikutlo a halalelang, ebang ke “metsamao e meholo ea phetoho,” kapa “ho phahama le ho oa ha mebuso;” maemo a halalelang ke taba ea bophelo kapa lefu Lentsoeng la Molimo. Pauluse o ngotse ho 2 Bathesalonika khaolo ea bobeli hore ba sa rateng ’nete, ’me hamorao ba amohela thetso e matla; ba etsa joalo hobane ba ile ba khetha ho hana molaetsa oo Pauluse a o supileng temaneng eo. Temana eo e supa kamano pakeng tsa Roma ea bohetene le Roma ea bopapa, eo hape e leng kamano ea Pergame le Thyatira, ’me hape e leng kamano ea tšepe le letsopa, hammoho le kamano ea drakone le sebata. Ho phahama ha Roma ea bopapa, ho emeloang ke Thyatira, le ho oa ha Roma ea bohetene, joalokaha ho emeloa ke Pergame, ke ’nete eo ba amohelang thetso e matla ba e hloileng.

In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?

Dalam sejarah Millerit, pertikaian antara golongan Millerit dengan golongan Protestan yang akhirnya dimuatkan pada carta perintis 1843 adalah berkenaan kuasa sejarah manakah yang digambarkan sebagai “perompak-perompak bangsamu” dalam ayat empat belas Daniel sebelas. Adakah para perompak itu kebangkitan Roma kafir sebagaimana ditegaskan oleh golongan Millerit, ataukah kejatuhan dinasti Seleukus sebagaimana didakwa oleh golongan Protestan?

“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....

“Shimatanga shoshonse shize pa nkhondo ya zochita chalolezedwa kutola malo ake pa dziko lapansi, kuti chiwonekere ngati chikakwaniritsa cholinga cha ‘Mlonda ndi Woyera.’ Uneneri walondola kukwera ndi kugwa kwa maufumu akulu a dziko lapansi—Babulo, Medo-Perisiya, Girisi, ndi Roma. Ndi lirilonse la awa, monga ndi mitundu ya mphamvu yochepa, mbiri inadziphwereza yokha. Lililonse linali ndi nthawi yake ya kuyesedwa, lililonse linalephera, ulemerero wake unazimiririka, mphamvu yake inachoka, ndipo malo ake anatengedwa ndi lina....”

“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.

“Halaman tu pisin na bagara husat i save kamap klia long ol pes bilong Holi Rait, ol i mas kisim save long hamas nating em i tru, dispela ausait na bilong graun tasol glori. Babilon, wantaim olgeta strong bilong en na biknem bilong en, kain bilong en graun bilong yumi i no bin luk moa stat long dispela taim i kam inap nau,—strong na biknem we long ai bilong ol manmeri bilong dispela de i luk olsem em i stap strong tru na bai stap oltaim,—hamas tru em i pinis olgeta! Olsem ‘plaua bilong gras’ em i dai pinis. Olsem tasol olgeta samting i dai pinis sapos God i no stap olsem fandesen bilong en. Tasol dispela samting tasol we i pas wantaim laik bilong Em na i soim pasin bilong Em bai inap stap oltaim. Ol prinsipol bilong Em tasol em ol wanpela samting tru i stap strong oltaim long dispela graun bilong yumi i save long en.” Education, 177, 184.

Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply into the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.

Sejarah Alkitabiah ialah penglihatan yang, menurut kata Salomo, jika ketiadaannya akan binasa. Kaum Millerit telah mengenali dan memberitakan seratus lima puluh tahun yang dilambangkan sebagai “lima bulan” dalam Wahyu pasal sembilan, ayat lima dan sepuluh, tetapi mereka tidak menggali dengan mendalam sejarah yang dilambangkan dalam pasal sembilan kitab Wahyu itu. Mereka dengan tepat mengenal pasti lima bulan pada ayat sepuluh, tetapi ternyata beranggapan bahawa oleh sebab ayat lima dan sepuluh kedua-duanya mengandungi ungkapan “lima bulan,” maka hal itu sekadar melambangkan suatu penegasan terhadap nubuatan tentang siksaan yang dinyatakan dalam kedua-dua ayat tersebut. Kini dapat dibuktikan dengan mudah bahawa apabila ayat lima menyatakan “lima bulan,” hal itu melambangkan seratus lima puluh tahun yang bermula pada kematian Mohammed pada tahun 632, dan berakhir pada tahun 782 dengan penghinaan Maharani Irene dari empayar Byzantine, atau empayar Rom Timur.

The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both the first woe of Islam of Arabia and the second woe of Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.

Bapula-malebana ba ne ba nepile tshebedisong ya bona ya temana ya lesome e le ntwa ya Nicomedia ka la 27 Phupu, 1299, e le qalo ya dilemo tse lekgolo le mashome a mahlano tse ileng tsa phethela ka tlotlollo ya Constantine wa ho qetela ho busa Constantinople ka la 27 Phupu, 1449. Mola hodima mola, nako ya dilemo tse lekgolo le mashome a mahlano e supa Boislamo ba lefatshe lohle, jwalokaha bo emetswe ke madimabe a pele a Boislamo ba Arabia le madimabe a bobedi a Boislamo ba Turkey. Boislamo bo ileng ba tlotlolla moemphera le moempherese mmoho bo supa Boislamo ba lefatshe lohle bo hlolang mmuso o bopilweng ka mosadi, ya emetsweng ke Irene, le monna ya emetsweng ke Constantine wa ho qetela.

In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.

Dalam seratus lima puluh tahun yang berakhir dengan penghinaan terhadap Irene, Islam Arab menguasai kawasan atau wilayah Bizantium, sehingga Irene ditinggalkan dalam keadaan yang begitu terhina sehingga ia dipaksa membayar upeti selama tiga tahun, di samping tuntutan-tuntutan lain. Ketika penghinaan terhadap Konstantinus yang terakhir terjadi, hal itu menandai awal suatu masa empat tahun yang berakhir dengan pengepungan dan penggulingan ibu kota Roma timur. Dalam kedua kasus itu, Islamlah yang bertindak—Islam Arab bagi Irene dan Islam Turki bagi Konstantinus yang terakhir. Pada hari-hari terakhir, Islam sedunia sebagaimana diwakili oleh dua saksi, yaitu Islam Arab dan Islam Turki, yang dikemukakan dalam celaka pertama dan kedua, mula-mula akan merebut wilayah, lalu ibu kotanya. Entitas politik akhir zaman yang dilambangkan oleh Konstantinus dari Roma timur secara simbolis dipersatukan dalam pernikahan dengan entitas keagamaan akhir zaman yang dilambangkan oleh Irene dari Roma timur. Saya menggunakan istilah entitas politik dan keagamaan untuk menyatakan bahwa lambang patung binatang itu mula-mula muncul di Amerika Serikat dan kemudian di dunia. Patung binatang itu adalah pernikahan simbolis antara Konstantinus dan Irene, yang keduanya dihina dengan kehilangan wilayah dan ibu kota mereka kepada Islam.

Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.

Perkahwinan mereka dikenal pasti dengan menyelaraskan kedua-dua sejarah itu, dan hal itu ditipologikan oleh perkahwinan antara Constantia dan Licinius pada tahun 313 ketika Edik Milan dilaksanakan, dan gereja simbolik Smirna berakhir serta gereja simbolik Pergamus bermula. Mereka yang oleh Paulus dikenal pasti sebagai menerima kesesatan yang kuat enggan melihat amaran Paulus yang merangkumi suatu kemurtadan, sebelum manusia durhaka itu dinyatakan. Kemurtadan itu berlaku dalam sejarah Pergamus, dan manusia durhaka itu telah dinyatakan pada tahun 538, ketika gereja Tiatira bermula.

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.

Janganlah seorang pun menipu kamu dengan apa cara pun; sebab hari itu tidak akan datang sebelum terlebih dahulu terjadi kemurtadan, dan manusia durhaka itu dinyatakan, yaitu si anak kebinasaan, yang menentang dan meninggikan diri di atas segala yang disebut Allah atau yang disembah, sehingga ia duduk sebagai Allah di dalam bait Allah dan menyatakan dirinya sebagai Allah. 2 Tesalonika 2:3, 4.

The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship, western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.

Riwayat Rom timur memberikan dua orang saksi kepada kebenaran nubuat yang juga diwakili dalam hubungan simbolik antara Rom timur dengan Rom barat. Dalam hubungan itu, Rom barat ialah gereja dan Rom timur ialah negara. Rom merupakan gabungan gereja dengan negara sebagaimana dilambangkan oleh besi dan tanah liat dalam Daniel fasal dua.

A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.

Alasan bahwa dapat dilihat dengan meyakinkan bahwa pada akhir zaman Islam sedunia bangkit melawan suatu kuasa yang dilambangkan sebagai gabungan gereja dan negara, dengan merebut wilayah dan ibu kotanya, diteguhkan oleh dua saksi lain dari sejarah suci Wahyu sembilan. Osman menaklukkan wilayah Nikomedia pada 27 Juli 1299, dan kemudian ia menaklukkan wilayah Nikea dua tahun kemudian pada 1301. Putranya menaklukkan kota ibu kota Nikea pada 1331, dan putra yang sama menaklukkan kota ibu kota Nikomedia dalam suatu pengepungan selama empat tahun yang berakhir pada 1337. Para perintis menandai 27 Juli 1299 dengan Osman, tetapi tidak pernah memandang pertempuran berikutnya, yaitu pertempuran Nikea, sebagai langkah historis kedua untuk menegakkan Kesultanan Utsmani. 27 Juli 1299 adalah langkah pertama dari beberapa langkah untuk mencapai undang-undang hari Minggu. Dua langkah pertama Islam Turki menandai permulaan suatu nubuatan yang berakhir pada 1449, kemudian lagi pada 1840, kemudian lagi pada 9/11, dan kemudian lagi pada 31 Desember 2023.

The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four year” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.

Langkah pertama daripada dua langkah itu menandai bukan sahaja permulaan seratus lima puluh tahun, tetapi juga menandai permulaan tiga puluh lapan tahun. Hal itu bermula apabila Osman mengambil wilayah Nicomedia, dan berakhir tiga puluh lapan tahun kemudian apabila anak Osman mengambil kota ibu negeri Nicomedia pada penghujung suatu pengepungan selama empat tahun pada tahun 1337. Bilangan tiga puluh lapan melambangkan “bangkit,” dan langkah permulaan apabila Osman mengambil wilayah itu menandai kebangkitan Islam Turki. Dalam langkah pertama selama tiga puluh lapan tahun itu, suatu pengepungan “empat tahun” menandai kesudahannya. Pada langkah terakhir dalam seratus lima puluh tahun itu, penghinaan itu dilaksanakan dan empat tahun kemudian pada tahun 1453, ibu negeri Rom timur ditawan.

Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.

Sama ada orang Turki Uthmaniyyah pada tahun 1453, ataupun putera Osman yang menakluki kedua-dua Nicomedia pada tahun 1337 dan Nicaea pada tahun 1331, dalam ketiga-tiga peristiwa itu, setiap kota ibu negara pada suatu ketika dalam sejarah pernah berfungsi sebagai ibu negara Rom timur. Ketiga-tiga baris itu semuanya mengenal pasti penaklukan Rom timur. Setiap satu daripada tiga baris itu mengenal pasti Islam menakluki terlebih dahulu wilayah itu dan sesudahnya ibu negara Rom timur. Nama bagi ketiga-tiga ibu negara itu adalah sama dengan nama wilayah tersebut. Setiap satu daripada tiga baris itu mempunyai tokoh-tokoh sejarah alfa dan omega yang tersendiri. Sambil mengenal pasti suatu hubungan gereja dan negara dengan penghinaan oleh Islam terhadap kedua-dua maharaja dan maharani, penghinaan nubuatan itu mengikat baris-baris mereka bersama-sama dengan Rom barat, yang juga telah dihina oleh Constantine the Great apabila dia memilih Constantinople mengatasi kota Rom pada tahun 330. Penghinaan terakhir Rom barat datang pada tahun 476 dengan maharaja terakhirnya, dan sejak itu terus merosot dengan cepat.

Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.

Rom Barat, dalam hubungannya dengan Rom Timur, ialah gereja, manakala Timur ialah negara. Penghinaan pada permulaannya pada tahun 330, kemudian penghinaan pada tahun 476, dan kemudian pada tahun 782, dan sekali lagi pada tahun 1449. Suatu garis penghinaan yang bermula dengan pembahagian sebuah kerajaan, diikuti pada tahun 476 oleh penghinaan kehilangan maharaja, dan oleh itu empayar, lalu disusuli oleh Islam yang membawa penghinaan mula-mula kepada wilayah Timur pada tahun 782 dan kemudian kepada ibu kota Timur pada tahun 1453.

Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.

Islam dalam nubuatan Alkitab menyingkapkan garis keturunan baik Roma timur maupun Roma barat, dan terang yang sedang dihasilkan Islam pada masa kini selaras dengan, namun jauh melampaui, terang dasar tentang Islam yang dimiliki oleh para perintis Millerite. Masa pengujian yang dimulai pada tahun 2024 dengan pertanyaan siapakah “para perampok bangsamu yang menegakkan penglihatan itu” merupakan alfa dari masa pengujian itu, dan sekarang, pada akhir masa pengujian itu, terang dari pokok bahasan Islam dalam Wahyu pasal sembilan menambahkan saksi-saksi tentang Roma barat dan Roma timur yang tidak pernah dinilai sampai hari-hari akhir yang sekarang ini.

The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.

Metsheko ya porofeto ya Boislamo e emetsweng mo dikgaolong tsa boferabongwe go ya go tsa bolesome le bongwe e kopanya metsamao ya hisitori e e fitlhelwang mo ditemaneng tsa bolesome go ya go tsa bolesome le borataro tsa Daniele 11 ka go neelana ka bosupi jo bo golaganang le metsamao e setse e tlotliwa mo ditlhogong tseno. Mme mo setshwantshong sa porofeto sa go tlhatloga ga Boislamo go na le go tlhatloga ga mokgatlho wa Ba-Millerite le mokgatlho wa ba ba dikete di le lekgolo le masome a manè le bonè. Dinako tse pedi tsa dingwaga tse nnè, tse di beilweng ka thata mo teng ga diporofeto tsa nako tsa Tshenolo 9 e bile e le karolo ya tsone, di supa dingwaga tse nnè go tloga ka 1840 go ya go 1844. Ka 1844 nako ya porofeto ga e sa tlhola e le teng, jalo nako e e emetsweng ya dingwaga tse nnè e tlhalosiwa ke diponagalo tsa yona tsa porofeto, e seng ke nako. Nako ya ntlha ya dingwaga tse nnè e supa Boislamo bo fenya Nikomedia, motsemogolo wa pele wa Roma ya Botlhaba, ka 1337, dingwaga di le masome a mararo le borobedi morago ga gore rraagwe a fenye naga eo. Nako ya bobedi ya dingwaga tse nnè e supa go kokobediwa ga babusi ba dipolotiki le ba bodumedi ba Roma ya Botlhaba ka 1449, go bakilwe ke Boislamo; mme nako ya boraro ya dingwaga tse nnè e supa ponatshego e e galalelang ya thata ya Modimo fa moengele yo o bonesitseng lefatshe ka kgalalelo ya gagwe a ne a fologa ka August 11, 1840.

The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.

Hisitoria na Millerite ya malaika ya liboso mpe ya mibale ekokani na historia ya malaika ya misato na ntango ya kotya elembo na bato nkóto nkama moko na ntuku minei na minei. Mosala wana ya nsuka ya kotya elembo ezali kolimwisama ya lisumu, ezali bosangani ya Bonzambe na bomoto, mpe esalemaka na kati ya etumba oyo Islam ezali komema.

And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.

Ia pun membuka jurang maut; maka naiklah asap dari jurang itu, seperti asap dari sebuah tanur yang besar; lalu matahari dan udara menjadi gelap oleh sebab asap dari jurang itu. Dan dari asap itu keluarlah belalang-belalang ke atas bumi; dan kepada mereka diberikan kuasa, sama seperti kalajengking-kalajengking di bumi mempunyai kuasa. Dan kepada mereka diperintahkan supaya mereka jangan merusakkan rumput-rumput di bumi, ataupun sesuatu yang hijau, ataupun sesuatu pohon; melainkan hanya manusia-manusia yang tidak mempunyai meterai Allah pada dahi mereka. Wahyu 9:2–4.

The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.

Tlatsetso e phethahetseng ea boprofeta bo bong le bo bong e fumanoa matsatsing a ho qetela, kahoo temana ena e supa ho tiisoa ha ba likete tse lekholo le mashome a mane a metso e mene. Boprofeta ba Boislamo ho Tšenolo robong bo fana ka senotlolo sa nalane se tlisang hammoho pontšo e feletseng ka ho fetisisa ea matla a tiisang pono historing e ileng ea fella ka la 11 Phato, 1840, ha Boislamo bo ne bo thibeloa. Ho tloha motsotsong oo bopaki ba Tšenolo robong bo ile ba atolohela khaolong ea leshome le historing ea mangeloi a pele le a bobeli. Ebe khaolong ea leshome le motso o mong bomalimabe ba boraro bo fihla ka tšohanyetso molaong oa Sontaha, e leng nako eo mohoo o moholo oa lengeloi la boraro o qalang ka eona. Khaolo ea robong ke senotlolo sa Boislamo tabeng ea ho hlophisa ho phahama le ho oa ha mebuso joalokaha ho behiloe bukeng ea Daniele le Tšenolong. Likhaolo tsa leshome le tsa leshome le motso o mong li supa boiphihlelo ba baroetsana ba bohlale ba likete tse lekholo le mashome a mane a metso e mene. Khaolo ea robong e supa letšoao le tiisang pono ea ka ntle, ’me likhaolo tsa leshome le tsa leshome le motso o mong li supa pono ea ka hare e amanang le ho latela Konyana ho kena Sehalalelong se Halalelang ka ho Fetisisa.

Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.

펼쳐진 작은 책을 가지고 내려오는 힘센 천사이신 그리스도와 함께 요한계시록 10장은 시작된다. 그 사건은 삼백구십일 년과 십오 일을 밝히는 요한계시록 9장의 예언이 끝나는 때인 1840년 8월 11일에 성취되었다. 요한계시록 10장은 그 이후의 역사를 가리키며, 마침내 그 기별이 1844년 10월 22일에 요한의 배에서 쓰게 되기까지 이른다. 1840년부터 1844년까지의 네 해는 첫째 천사의 도래로 시작하여 셋째 천사의 도래로 끝난다. 1840년 8월 11일의 성취 이후에 이어진 그 네 해는, 삼백구십일 년과 십오 일이 시작될 때인 1449년 7월 27일부터 1453년까지의 네 해로 예표되었다. 이 두 네 해의 기간은 모두 1333년부터 1337년까지의 니코메디아 포위의 네 해와 일치한다. 상징적으로 동로마는 이슬람에 의해 세 차례 정복되었다. 첫째는 1331년 니케아 포위 때였고, 다음은 1337년 니코메디아의 사 년 포위였으며, 그 다음은 1453년 콘스탄티노플 포위였다.

Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.

Diocletian tahun 293 membagikan Roma secara sah menjadi timur dan barat, dan Konstantinus tahun 330 membagikan Roma secara nubuatan menjadi timur dan barat. Pada tahun 395, setelah kematian kaisar Theodosius I, kekaisaran itu secara resmi dan tetap dibagi, ketika ia mewariskan bagian timur dan barat kepada kedua putranya. Gereja Katolik terbagi menjadi timur dan barat pada tahun 1054 dalam “skisma besar.” Pembagian itu berlangsung secara bertahap, demikian pula kemerosotan yang mengikutinya. Pembagian itu tetap ada sampai hari ini. Dalam waktu lima puluh tahun sejak tanggal itu, gereja barat di Roma mulai menjalankan kira-kira dua ratus tahun perang salib melawan Islam. Roma Barat jatuh ketika kehilangan kaisar terakhirnya pada tahun 476. Roma Timur jatuh pada tahun 1453. Roma Kepausan jatuh pada tahun 1798. Roma kafir terbagi menjadi timur dan barat pada tahun 293, 330, dan 395. Roma Kepausan terbagi menjadi timur dan barat pada tahun 1054. Sister White mengidentifikasi kebangkitan dan kejatuhan kerajaan-kerajaan sebagai suatu titik acuan utama dalam mempelajari Firman Allah.

The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass, is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.

ਭੇਤ-ਪ੍ਰਕਾਸ਼ ਦੀ ਪੁਸਤਕ ਦੇ ਨੌਵੇਂ ਅਧਿਆਇ ਵਿੱਚੋਂ ਇਤਿਹਾਸ ਦੀ ਰੌਸ਼ਨੀ ਵਿੱਚ ਪ੍ਰਗਟ ਕੀਤੀਆਂ ਗਈਆਂ ਰਿਆਸਤਾਂ ਇਸ ਦਲੀਲ ਨੂੰ ਮਜ਼ਬੂਤ ਕਰਦੀਆਂ ਹਨ ਕਿ ਦ੍ਰਿਸ਼ਟੀ ਦੀ ਸਥਾਪਨਾ ਰੋਮ ਹੀ ਕਰਦਾ ਹੈ। ਇਸਲਾਮ ਅਤੇ ਇੱਕ ਲੱਖ ਚੁਮਾਲੀ ਹਜ਼ਾਰ ਦੇ ਵਿਚਕਾਰ ਭਵਿੱਖਵਾਣੀਕ ਸੰਬੰਧ ਇਸ ਗੱਲ ਦਾ ਸਬੂਤ ਹੈ ਕਿ ਅੱਧੀ ਰਾਤ ਦੀ ਪੁਕਾਰ ਦਾ ਸੰਦੇਸ਼—ਜਿਸ ਦਾ ਪ੍ਰਤੀਕ ਮਸੀਹ ਦਾ ਗਧੇ ਉੱਤੇ ਸਵਾਰ ਹੋ ਕੇ ਯਰੂਸ਼ਲਮ ਵਿੱਚ ਪ੍ਰਵੇਸ਼ ਕਰਨਾ ਸੀ—ਇੱਕ ਸਮੇਂ ਦੀ ਭਵਿੱਖਵਾਣੀ ਦੁਆਰਾ ਪ੍ਰਤਿਨਿਧਿਤ ਕੀਤਾ ਗਿਆ ਹੈ, ਜੋ ਪਹਿਲੇ ਹਾਏ ਦੇ ਸਮੇਂ ਵਿੱਚ ਸ਼ੁਰੂ ਹੋਈ, ਭਵਿੱਖਵਾਣੀ ਦੇ ਦੂਜੇ ਭਾਗ ਵਿੱਚ ਦੂਜੇ ਹਾਏ ਵਿੱਚ ਅੱਗੇ ਵਧੀ, ਅਤੇ ਉਸ ਚਾਰ ਸਾਲਾਂ ਦੇ ਇਤਿਹਾਸ ਵਿੱਚ ਆਪਣੀ ਪੂਰਤੀ ਤੱਕ ਪਹੁੰਚੀ ਜਿੱਥੇ ਪਹਿਲੇ ਅਤੇ ਦੂਜੇ ਦੂਤਾਂ ਦੀ ਮਿੱਲਰਾਈਟ ਚਲਹੇੜ ਦੀ ਸ਼ੁਰੂਆਤ ਉਸੇ ਭਵਿੱਖਵਾਣੀ ਦੀ ਪੂਰਤੀ ਨਾਲ ਹੋਈ। ਇਹ ਭਵਿੱਖਵਾਣੀ “ਅਠੱਤੀ ਅਤੇ ਦੋ ਸਾਲ” (1299 ਅਤੇ 1301) ਦੇ ਪ੍ਰਤੀਕ ਨਾਲ ਸ਼ੁਰੂ ਹੋਈ, ਜੋ ਇਸਲਾਮ ਦੇ ਉਤਥਾਨ ਨੂੰ ਚਿੰਨ੍ਹਤ ਕਰਦੇ ਹਨ, ਅਤੇ ਇਹ “ਅਠੱਤੀ ਅਤੇ ਦੋ ਸਾਲ” (1838 ਅਤੇ 1840) ਦੇ ਪ੍ਰਤੀਕ ਨਾਲ ਸਮਾਪਤ ਹੋਈ, ਜੋ ਮਿੱਲਰਾਈਟਾਂ ਦੇ ਉਤਥਾਨ ਨੂੰ ਚਿੰਨ੍ਹਤ ਕਰਦੇ ਹਨ।

In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.

Trong năm 1844, vào lúc kết thúc thời kỳ bốn năm của phái Millerite, vốn đã được dự hình bởi cuộc vây hãm từ 1333 đến 1337, và từ 1449 đến cuộc vây hãm năm 1453, thời gian tiên tri không còn được áp dụng nữa. Việc dựng cao ngọn cờ của một trăm bốn mươi bốn nghìn người có liên hệ trực tiếp với lời tiên tri trong đó Hồi giáo được dựng lên.

Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

Yuda, engkau-lah yang akan dipuji oleh saudara-saudaramu; tanganmu akan ada pada tengkuk musuh-musuhmu; anak-anak ayahmu akan sujud di hadapanmu. Yuda adalah anak singa; dari mangsa, hai anakku, engkau telah naik. Ia menunduk, ia merebahkan diri seperti singa, dan seperti singa tua; siapakah yang akan membangunkannya? Tongkat kerajaan tidak akan beranjak dari Yuda, dan tidak pula pemberi hukum dari antara kakinya, sampai Silo datang; dan kepada-Nyalah ketaatan bangsa-bangsa akan tertuju. Ia menambatkan keledai mudanya pada pohon anggur, dan anak keledai betinanya pada pokok anggur pilihan; ia membasuh pakaiannya dalam anggur, dan jubahnya dalam darah buah anggur. Matanya akan merah karena anggur, dan giginya putih karena susu. Kejadian 49:8–12.

The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.

အယောက်တစ်သိန်းလေးသောင်းလေးထောင်သည် ခရစ်တော်၏ စရိုက်လက္ခဏာကို အပြည့်အဝ ထင်ဟပ်ပြသကြသည်။ ထို့ပြင် ခရစ်တော်ကို သင်္ကေတဆိုင်ရာ ဖော်ပြချက်များအနက် “ရွေးချယ်ထားသော စပျစ်နွယ်” ဟုလည်း ခေါ်ဆိုထားသည်။ ကမ္ဘာဦးကျမ်း ၁၆:၁၂ တွင် ဣရှမေလကို “ရိုင်းသော” လူ ဟု သတ်မှတ်ဖော်ပြထားသည်။

And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.

Dan beliau akan menjadi seorang lelaki liar; tangannya akan menentang setiap orang, dan tangan setiap orang menentang dia; dan dia akan tinggal di hadapan semua saudara-saudaranya.

The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The messengers that proclaimed the message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.

ពាក្យដែលត្រូវបានបកប្រែថា “ព្រៃ” គឺជាលាព្រៃអារ៉ាប់។ តំណាងរបស់ព្រះគ្រីស្ទនៅក្នុងថ្ងៃចុងក្រោយជិះលើសាររបស់លាព្រៃអារ៉ាប់ គឺលាដែលព្រះគ្រីស្ទបានជិះចូលទៅក្រុងយេរូសាឡឹម ហើយជាលាដែលនៅទីបំផុតបាននិយាយ បន្ទាប់ពីបាឡាមបានវាយវាជាលើកទីបី។ អ្នកនាំសារដែលបានប្រកាសសារដែលបានផ្តល់អំណាចដល់សាររបស់ទេវតាទីមួយនៅឆ្នាំ 1840 មិនបានឃើញទំនាយមួយរយហាសិបឆ្នាំដ៏ពាក់ព័ន្ធ និងសំខាន់មួយ នៅក្នុងប្រវត្តិសាស្ត្រទំនាយនោះផ្ទាល់ ដែលជាកន្លែងដែលសារដែលបានផ្តល់អំណាចដល់ចលនានោះស្ថិតនៅ។ ពួកគេមិនបានឃើញរយៈពេលបួនឆ្នាំពីរនៅក្នុងទំនាយពេលវេលានោះដដែល ដែលជាគំរូនៃប្រវត្តិសាស្ត្រពីឆ្នាំ 1840 ដល់ឆ្នាំ 1844 ឡើយ។ ឥឡូវនេះ សិង្ហនៃកុលសម្ព័ន្ធយូដាកំពុងបើកបង្ហាញពន្លឺពី “ផ្លូវបុរាណ” ដែលមិនធ្លាប់ត្រូវបានឃើញពីមុនមក ហើយវាជាពន្លឺដែលស្របគ្នានឹងពន្លឺនោះ ដែលបានកំពុងត្រូវបើកបង្ហាញតាំងពីថ្ងៃទី 31 ខែធ្នូ ឆ្នាំ 2023 មក។ វាបំបាត់ការសង្ស័យទាំងអស់អំពីថា តើអ៊ីស្លាមមែនឬទេដែលវាយប្រហារទីក្រុងណាសវីល។ ពន្លឺនេះបំភ្លឺនិមិត្តសញ្ញានៃរ៉ូម ដូច្នេះហើយវាក្លាយជាសេចក្តីថ្លែងការណ៍អូមេហ្គា ចំពោះជម្លោះអាល់ហ្វាក្នុងឆ្នាំ 2024 អំពីពួកចោរប្លន់នៃប្រជារាស្ត្ររបស់អ្នក ហើយវាក៏ជានិមិត្តសញ្ញាអូមេហ្គានៃការជជែកវែកញែកអំពីនិមិត្តសញ្ញាដដែលនោះក្នុងប្រវត្តិសាស្ត្រមីឡ្លេរ៉ាយត៍ផងដែរ។ វាកំណត់អត្តសញ្ញាណថា អ៊ីស្លាមនៃទំនាយពេលវេលានៅក្នុងវិវរណៈ ជំពូក 9 គឺជាសារខាងក្រៅ ក្នុងអំឡុងប្រវត្តិសាស្ត្រខាងក្នុងនៃពេលវេលាបោះត្រានៃមនុស្សមួយរយសែសិបបួនពាន់នាក់។ យើងបានបង្រៀនសេចក្តីពិតនេះអស់រយៈពេលមួយរយៈមកហើយ ប៉ុន្តែឥឡូវនេះ វាអាចត្រូវបានបង្ហាញនៅលើបន្ទាត់តែមួយ ដែលចាប់ផ្តើមនៅក្នុងវិវរណៈ ជំពូក 9 ហើយបញ្ចប់នៅក្នុងវិវរណៈ ជំពូក 11។ រយៈពេលបួនឆ្នាំទីបី ដែលជាប់ទាក់ទងនឹងទំនាយពេលវេលារបស់អ៊ីស្លាម ដែលត្រូវបានបំពេញនៅពីឆ្នាំ 1840 ដល់ឆ្នាំ 1844 បង្ហាញជាគំរូអំពីពេលវេលាបោះត្រានៃមនុស្សមួយរយសែសិបបួនពាន់នាក់។ ដោយសាររញ្ជួយដីដ៏ធំនៃវិវរណៈ ជំពូក 11 មនុស្សមួយរយសែសិបបួនពាន់នាក់ត្រូវបានលើកឡើងជាទង់សញ្ញា។

In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.

Dalam Yehezkiel tiga puluh tujuh, pembangkitan umat Allah sebagai suatu tentara merupakan suatu proses dua tahap yang telah dilambangkan oleh penciptaan Adam. Mula-mula Adam dibentuk dari tanah liat, kemudian Kristus menghembuskan ke dalam dirinya nafas kehidupan. Dalam Yehezkiel, nubuat yang pertama membentuk tubuh-tubuh yang mati, tetapi mereka tetap mati. Kemudian keempat angin dihembuskan ke atas tubuh-tubuh itu dan mereka bangkit berdiri sebagai suatu tentara yang besar sekali. Bilangan tiga puluh delapan dan empat puluh melambangkan kedua tahap itu.

We will continue these things in the next article.

Kita akan meneruskan perkara-perkara ini dalam artikel yang berikutnya.

After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.

Selepas itu ada suatu perayaan orang Yahudi; lalu Yesus naik ke Yerusalem. Di Yerusalem, dekat Pintu Gerbang Domba, ada sebuah kolam yang dalam bahasa Ibrani disebut Betesda, yang mempunyai lima serambi. Di serambi-serambi itu terbaring sejumlah besar orang sakit, orang buta, orang timpang, orang lumpuh, menantikan goncangan air. Sebab pada waktu tertentu seorang malaikat turun ke dalam kolam itu dan mengocakkan air; maka sesiapa yang pertama masuk sesudah air itu dikocakkan, sembuhlah ia daripada apa jua penyakit yang dihidapinya. Dan di situ ada seorang yang telah menderita sakit selama tiga puluh lapan tahun. Apabila Yesus melihat dia terbaring dan mengetahui bahawa sudah lama dia berada dalam keadaan itu, Dia berkata kepadanya, “Mahukah engkau menjadi sembuh?” Orang sakit itu menjawab-Nya, “Tuan, tidak ada seorang pun yang menurunkan aku ke dalam kolam apabila air itu dikocakkan; tetapi sementara aku sedang datang, orang lain turun mendahului aku.” Yesus berkata kepadanya, “Bangunlah, angkatlah tilammu, dan berjalanlah.” Serta-merta orang itu menjadi sembuh, lalu mengangkat tilamnya dan berjalan; dan pada hari itu ialah hari Sabat. Yohanes 5:1–9.

Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

Lalu bangkitlah, kataku, dan menyeberanglah kamu ke sungai Zered. Maka kami menyeberangi sungai Zered. Adapun lamanya waktu sejak kami berangkat dari Kadesh-Barnea sampai kami menyeberangi sungai Zered ialah tiga puluh delapan tahun; sampai seluruh angkatan orang-orang perang itu habis lenyap dari tengah-tengah perkemahan, seperti yang telah TUHAN sumpahkan kepada mereka. Ulangan 2:13, 14.