In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Dalam Yesaya dua puluh lapan, “orang-orang yang mencemuh, yang memerintah” “Yerusalem” digambarkan sebagai “orang-orang mabuk Efraim,” dan sebagai “mahkota keangkuhan.” “Mahkota” melambangkan kepimpinan dan “keangkuhan” melambangkan suatu watak Iblisi.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law. The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living began.

Basindwi ba lebanwe le masalela (“residue”) lava va vaka “ngiyana” ya Xikwembu ya ku vangama, hikuva hi nkarhi wa mpfula ya makumu Hosi yi simeka “mfumo wa yona wa ku vangama,” hilaha swi fanekisiweke hakona hi yona ku simeka “mfumo wa tintswalo” esihambanweni. Mfumo wa tintswalo esihambanweni wu fanekisa mfumo wa ku vangama enawini ya Sonto. Mpfula ya makumu yi sungule hi 9/11 loko ku funghiwa ka va dzana na makume mune mune wa magidi ku sungula ni vuavanyisi bya lava hanyaka ku sungula.

“I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?

“Saya melihat bahawa segala sesuatu sedang memandang dengan sungguh-sungguh dan mengarahkan fikiran mereka kepada krisis yang bakal menimpa di hadapan mereka. Dosa-dosa Israel mesti terlebih dahulu dibawa kepada penghakiman. Setiap dosa mesti diakui di tempat kudus, kemudian pekerjaan itu akan bergerak maju. Hal itu mesti dilakukan sekarang. Umat yang sisa pada waktu kesusahan akan berseru, Ya Tuhanku, ya Tuhanku, mengapakah Engkau telah meninggalkan aku?”

“The latter rain is coming on those that are pure—all then will receive it as formerly.

“Pula ea morao e tla tšolohela holim’a ba hloekileng—ka nako eo bohle ba tla e amohela joalokaha e bile pele.

“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

“Apabila keempat-empat malaikat melepaskan pegangannya, Kristus akan menegakkan kerajaan-Nya. Tiada seorang pun akan menerima hujan akhir melainkan mereka yang sedang melakukan segala yang terdaya oleh mereka. Kristus akan menolong kita. Semua orang dapat menjadi pemenang oleh kasih karunia Allah, melalui darah Yesus. Seluruh syurga menaruh perhatian terhadap pekerjaan itu. Para malaikat juga menaruh perhatian.” Spalding and Magan, 3.

The four winds of Revelation are also represented by Isaiah as a rough wind that had been stayed during the day of the east wind, as are Revelation’s four winds of strife held in check by the four angels. The four winds are identified as an “angry horse seeking to break loose” bringing “death and destruction” by Sister White. The four winds are progressively released, beginning at 9/11 then greatly amplified at the Sunday law, and then fully loosed when human probation closes.

Me mframa anan no a wɔaka ho asɛm wɔ Adiyisɛm mu no, Yesaia nso gyina hɔ ma wɔn sɛ mframa a emu yɛ den a wɔasiw ano wɔ da a apuei fam mframa rebɔ no mu, sɛnea Adiyisɛm mu mframa anan a akasakasa wom no nso abɔfo anan no kura wɔn mu no. Nkyerɛaseɛ no ma yehu sɛ me mframa anan no ne “ɔpɔnkɔ a ne bo afuw a ɔrehwehwɛ sɛ obegye ne ho afi mu” a ɛde “owu ne ɔsɛe” ba, sɛnea Onuawa White kyerɛkyerɛ mu no. Wogyae me mframa anan no nkakrankakra, fi ase wɔ 9/11, afei wɔma no mu yɛ den kɛse wɔ Kwasida mmara no bere mu, na afei wɔgyaa wɔn nyinaa pɛpɛɛpɛ bere a nnipa ahokyere bere no to atwa no.

Released and Restrained

Выпущенные и сдерживаемые

The seventh trumpet, which is also the third woe, which announces the finishing of the mystery of God was prophetically sounded at 9/11 when Islam was released and then prophetically restrained by George W. Bush post-911. The mother of Islam, Hagar, Ishmael’s mother is a symbol of restraint and release. She was released by Sarah to procreate with Abraham by Sarah, then because of jealousy she was restrained by Sarah, causing Hagar to run away, until the angel restrained Hagar from running and told her to return. After the birth of Isaac, the strife of Hagar and Sarah continued until Abraham cast out the bondwoman, thus placing another restraint upon her.

Trompet ketujuh, yang juga ialah celaka yang ketiga, yang mengumumkan penyempurnaan rahsia Tuhan, secara nubuat telah dibunyikan pada 9/11 apabila Islam dilepaskan dan kemudian secara nubuat dikekang oleh George W. Bush pasca-9/11. Ibu kepada Islam, Hagar, ibu Ismael, ialah suatu lambang pengekangan dan pelepasan. Dia telah dilepaskan oleh Sarah untuk beranak dengan Abraham atas kehendak Sarah, kemudian kerana kecemburuan dia dikekang oleh Sarah, sehingga menyebabkan Hagar melarikan diri, sehingga malaikat mengekang Hagar daripada terus lari dan menyuruhnya kembali. Selepas kelahiran Ishak, perselisihan antara Hagar dan Sarah berterusan sehingga Abraham mengusir perempuan hamba itu, lalu mengenakan satu lagi pengekangan ke atasnya.

The four angels of Islam were released at the beginning of the three hundred and ninety-one year and fifteen-day prophecy of Revelation chapter nine verse fifteen and they were then restrained on August 11, 1840.

Malaika a mane a Islam a ile a gololwa kwa tshimologong ya boporofeti jwa dingwaga di le makgolo a mararo le masome a ferabongwe le letsatsi di le lesome le botlhano jwa Tshenolo kgaolo 9 temana 15, mme morago ba ne ba thibelwa ka Phatwe 11, 1840.

And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.

Malaikat yang keenam pun meniup sangkakala, dan aku mendengar suatu suara dari keempat tanduk mezbah emas yang ada di hadapan Allah, yang berkata kepada malaikat keenam yang memegang sangkakala itu: Lepaskanlah keempat malaikat yang terikat pada sungai besar Efrat itu. Maka keempat malaikat itu pun dilepaskan, yang telah disiapkan untuk satu jam, satu hari, satu bulan, dan satu tahun, supaya membunuh sepertiga dari umat manusia. Wahyu 9:13–15.

After Islam of the third woe was released to attack at 9/11, George W. Bush initiated his worldwide war on terrorism and put a restraint on Islam. The first mention of Ishmael, the symbol of Islam identifies that Ishmael descendants would be against every man and every man would be against them.

Selepas Islam daripada celaka yang ketiga dilepaskan untuk menyerang pada 11/9, George W. Bush memulakan perang globalnya terhadap keganasan dan mengenakan suatu sekatan ke atas Islam. Penyebutan pertama tentang Ismael, lambang Islam, menyatakan bahawa keturunan Ismael akan menentang setiap orang dan setiap orang akan menentang mereka.

And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. 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. Genesis 16:11, 12.

Dan malaikat TUHAN itu berkata kepadanya, “Lihatlah, engkau sedang mengandung, dan engkau akan melahirkan seorang anak laki-laki, dan engkau akan menamai dia Ismael, karena TUHAN telah mendengar penderitaanmu. Dan ia akan menjadi seorang manusia liar; tangannya akan melawan setiap orang, dan tangan setiap orang akan melawan dia; dan ia akan tinggal di hadapan semua saudaranya.” Kejadian 16:11, 12.

Islam is the power at the end of the world that “every man’s hand” will be against, and Islam will be against every man, just as it is being perfectly fulfilled today. The particular work of Islam as a symbol of prophecy is to bring about a world war. This subject is confirmed by the story of Elijah, John the Baptist and is represented as “the angering of the nations” in the book of Revelation.

Islam adalah kuasa pada akhir dunia yang “tangan tiap-tiap orang” akan melawannya, dan Islam akan melawan tiap-tiap orang, sebagaimana hal itu sedang digenapi dengan sempurna pada hari ini. Pekerjaan khusus Islam sebagai lambang nubuatan adalah mendatangkan suatu perang dunia. Pokok bahasan ini diteguhkan oleh kisah Elia, Yohanes Pembaptis, dan dilukiskan sebagai “bangsa-bangsa menjadi marah” dalam kitab Wahyu.

“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

“‘Permulaan masa kesusahan itu,’ yang disebutkan di sini, tidak merujuk kepada masa apabila tulah-tulah itu mula dicurahkan, melainkan kepada suatu tempoh yang singkat sejurus sebelum tulah-tulah itu dicurahkan, ketika Kristus berada di dalam tempat kudus. Pada masa itu, sementara pekerjaan keselamatan sedang berakhir, kesusahan akan menimpa bumi, dan bangsa-bangsa akan menjadi marah, namun tetap ditahan supaya tidak menghalang pekerjaan malaikat ketiga. Pada masa itu ‘hujan akhir,’ atau penyegaran daripada hadirat Tuhan, akan datang, untuk memberikan kuasa kepada suara nyaring malaikat ketiga, dan mempersiapkan orang-orang kudus untuk berdiri teguh dalam tempoh ketika tujuh tulah yang terakhir akan dicurahkan.” Early Writings, 85.

In the “days” when the latter rain is falling, Christ sets up His kingdom of glory as represented in the book of Daniel.

Pada “hari-hari” ketika hujan akhir sedang turun, Kristus menegakkan kerajaan kemuliaan-Nya sebagaimana dilambangkan dalam kitab Daniel.

And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.

“Nak dalam masa raja-raja itu, Tuhan semesta langit akan menegakkan satu kerajaan, yang tidak akan pernah dibinasakan; dan kerajaan itu tidak akan diserahkan kepada bangsa lain, tetapi kerajaan itu akan meremukkan dan menghabisi segala kerajaan ini, dan kerajaan itu akan tetap berdiri untuk selama-lamanya.” Daniel 2:44.

In the “days” when Christ sets up His kingdom of glory, those who are Christ’s “crown” of glory are contrasted with the drunkards who wear the “crown” of pride. Habakkuk’s “vision” that was to be written and made plain upon “tables” graphically illustrates the historical witness of the foundational truths of Adventism. In Habakkuk’s testimony Joel’s two classes of either “pride” or “glory” are represented as a class who are—justified by faith or who are—lifted up in pride. Verse four of chapter two addresses the two classes and they parallel the classic illustration of the Pharisee and the Publican. The Publican went home justified and the Pharisee’s “soul” is “not upright” for it is “lifted up.”

Ndzi le ka “masiku” lawa Kriste a vekiweke mfumo wa ku vangama ka wona, lava nga va Kriste “ngiyana” wa ku vangama va fananisiwa hi ku hambana ni timbhuri leti ambalaka “ngiyana” wa ku tikukumuxa. “Mbono” wa Habakuki lowu a fanele ku tsariwa ni ku endliwa wu va erivaleni ehenhla ka “matafula” wu kombisa hi xivumbeko lexi twalaka vumbhoni bya matimu bya ntiyiso wa masungulo wa Vukhongeri bya Adventism. Eka vumbhoni bya Habakuki, mintlawa yimbirhi ya Yuwele ya “ku tikukumuxa” kumbe “ku vangama” yi yimeleriwa tanihi ntlawa lowu nga—lulamisiwa hi ripfumelo kumbe lowu nga—tlakusiwaka hi ku tikukumuxa. Ndzimana ya mune ya ndzima ya vumbirhi yi vulavula ni mintlawa yimbirhi, naswona yi fambelana ni xifaniso lexi tivekaka swinene xa Mufarisi ni Muhakelisi wa xibalo. Muhakelisi wa xibalo u ye ekaya a lulamisiwile, kutani “moya-xiviri” wa Mufarisi “a wu lulamanga,” hikuva “wu tlakusiwile.”

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Mmo, moya wa gagwe o o ikgodisitseng ga o a siama mo go ene; mme mosiami o tla tshela ka tumelo ya gagwe. Habakuke 2:4.

In the next verse Habakkuk identifies the class whose hearts are lifted up in pride as drunk, thus connecting Isaiah’s and Habakkuk’s drunks with “pride.”

Dalam ayat yang berikutnya, Habakkuk mengenal pasti golongan yang hatinya terangkat oleh kesombongan itu sebagai orang mabuk, lalu menghubungkan orang-orang mabuk dalam kitab Yesaya dan Habakkuk dengan “kesombongan”.

Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:5.

Ya juga, karena ia melanggar oleh anggur, ia seorang yang congkak, dan tidak tinggal di rumah, yang memperluas keinginannya seperti kubur, dan seperti maut, dan tidak dapat dipuaskan, melainkan mengumpulkan baginya segala bangsa, dan menghimpunkan baginya segala kaum. Habakuk 2:5.

It is worth remembering that these verses in Habakkuk were not only fulfilled in Millerite history, but their fulfillment was a common subject of both Ellen White and the early pioneers of Adventism. Those who were justified by the faith represented in verse four of Millerite history were those who endured the crisis of the first disappointment, which marked both the tarrying time and the arrival of the second angel’s message announcing the fall of Babylon. The Millerites understood within that testing history that the former covenant people, who had been historically Protestants had become the daughters of Babylon. Those Protestants were Protestants represented by the church of Sardis, representing a covenant people, for they had a “name”, symbol of both character and covenant relationship, but they were dead.

Sasiri mata tabaganna vatinne Habakkuk ge me vachanavali Millerite itihāsaye pamanak pūrṇaya vu bava nova, ehi pūrṇatvaya Ellen White saha Adventismaye mul pæṇiyō de denāgēma sāmānya viṣayak vu bava yi. Millerite itihāsaye hātara vana vachanayen nirdēśita viśvāsayen dharmīkaraṇaya labū ayā nam, pæḷamu balaaporottu bindīma lesa salakunu kriyākālaya iwasā sitiyō ayayi; eya tarrying time eka saha Babylon ge væṭīma prakāśa karana devana dūta sandēśayē pæmiṇīma dema salakunu kalēya. Milleriteslā ema parīkṣaṇa itihāsaya tulin tērum gattē, itihāsika va Protestant varu vu pera giviśum janayā Babylon ge diyaniyan bavata patvī sitī bava yi. E Protestant varu nam Sardis sabhāven nirūpita Protestant varuyi; ovun giviśum janayak nirūpaṇaya karayi, mandā ovunta “nāmayak” tibuni—caritryaya saha giviśum sambandhatāvēma saṅkētayak lesa—namut ovun mṛta vuha.

And unto the angel of the church in Sardis write; These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Revelation 3:1.

“သင်သည် အသက်ရှင်သည်ဟု အမည်ရှိသော်လည်း သေသောသူဖြစ်၏” ဟု ဘုရားသခင်၏ ဝိညာဉ်တော် ခုနစ်ပါးနှင့် ကြယ်ခုနစ်လုံးကို ကိုင်ဆောင်တော်မူသောအရှင်က ပြောတော်မူ၏။ “စာဒိမြို့ရှိ အသင်းတော်၏ ကောင်းကင်တမန်ထံသို့ ရေးသားလော့။ ငါသည် သင်၏ အကျင့်တို့ကို သိ၏။” ဗျာဒိတ် ၃:၁။

In the testing process of 1844 that began on April 19 and thereafter ended on October 22—those who failed the testing process were lifted up in pride, and if we would but read the verses that follow verse five, the characteristic of human pride is there exemplified with an illustration of papal arrogance and self-exaltation. It ends in verse twenty where it is pronounced that the Lord is in His holy temple, let all the earth keep silent.

Dalam proses pengujian pada tahun 1844 yang dimulai pada 19 April dan kemudian berakhir pada 22 Oktober—mereka yang gagal dalam proses pengujian itu ditinggikan dalam kesombongan, dan jika kita mau membaca ayat-ayat yang mengikuti ayat lima, ciri kesombongan manusia di sana dicontohkan dengan suatu gambaran tentang keangkuhan kepausan dan pengagungan diri. Hal itu berakhir pada ayat dua puluh, di mana dinyatakan bahwa Tuhan ada di dalam bait-Nya yang kudus; biarlah seluruh bumi berdiam diri di hadapan-Nya.

But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

Tumelo Morena o mo tempeleng ya gagwe e e boitshepo: a lefatshe lotlhe le didimale fa pele ga gagwe. Habakuke 2:20.

Verse two of Habakkuk chapter two identifies the first disappointment of April 19, 1844 and the chapter ends in verse twenty, which clearly marks October 22, 1844 when the Lord came suddenly to His temple.

Ayat kedua dalam Habakuk pasal dua mengenal pasti kekecewaan pertama pada 19 April 1844, dan pasal itu berakhir pada ayat dua puluh, yang dengan jelas menandakan 22 Oktober 1844 apabila Tuhan datang dengan tiba-tiba ke bait-Nya.

Four Comings on October 22, 1844 (line upon line)

Ta u Ṱa ha Ṅwaha nga ka 22 u Risaw, 1844 (u laiñ ha ka laiñ)

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Ka tlang ga Keresete e le Moperesiti yo Mogolo wa rona kwa Felong ga Boitshepo go gaisa, gore go phepafadiwe lefelo la boitshepo, mo go tlhagisitsweng mo go Daniele 8:14; go tla ga Morwa motho kwa go Mogologolo wa Malatsi, jaaka go tlhagisitswe mo go Daniele 7:13; le go tla ga Morena kwa tempeleng ya Gagwe, jaaka go porofetilwe ke Malaki, tsotlhe ke ditlhaloso tsa tiragalo e le nngwe; gape se se emetswe ke go tla ga monyadi kwa lenyalong, jaaka go tlhalositswe ke Keresete mo setshwantshong sa makgarebe a a lesome, mo go Mathaio 25.” The Great Controversy, 426.

Verses three and four identify the two classes which are produced in the testing process of verse two through to verse twenty, the testing process of April 19, 1844 unto October 22, 1844. Verse four through nineteen are addressing the papal power with the exception of verse fourteen which addresses the history that follows the descent of the angel of Revelation chapter eighteen at 9/11.

Ayat tiga dan empat mengenal pasti dua golongan yang dihasilkan dalam proses pengujian dari ayat dua hingga ayat dua puluh, iaitu proses pengujian dari 19 April 1844 hingga 22 Oktober 1844. Ayat empat hingga sembilan belas ditujukan kepada kuasa kepausan, kecuali ayat empat belas yang merujuk kepada sejarah yang menyusul selepas turunnya malaikat dalam Wahyu fasal lapan belas pada 9/11.

For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Habakkuk 2:14.

Tana yang akan dipenuhi dengan pengetahuan tentang kemuliaan Tuhan, seperti air menutupi laut. Habakuk 2:14.

In the testing process of the second angel in Millerite history two classes of worshippers were developed and thereafter manifested at the crisis of October 22, 1844. The character of the wicked in the passage is the character of the papacy, and in that testing period the faithful Millerites came to proclaim in agreement with the message of the second angel that the Protestant church had become the daughters of Rome through their rejection of the Millerite message. The controversy that unfolded between the starting at April 19 and the ending on October 22 is where character either as a proud drinker of Babylon’s wine as was Belshazzar or as someone who like Daniel before Belshazzar was justified by his faith. That controversy is where the drama unfolds that awakens the world to the eternal realities associated with the third angel’s message. The backdrop of the drunk verses the justified is placed within the context of the argument being how the world is enlightened to the issues, “For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.” That enlightening began at 9/11.

Туршилтын үйл явцын үед, Миллеритийн түүхэн дэх хоёр дахь тэнгэрэлчийн хүрээнд, мөргөгчдийн хоёр анги бий болж, дараа нь 1844 оны 10 дугаар сарын 22-ны хямралын үед илэрхий болсон юм. Энэ эшлэл дэх хорон муу хүмүүсийн зан чанар нь папын засаглалын зан чанар бөгөөд, тэрхүү туршилтын үед үнэнч Миллеритүүд хоёр дахь тэнгэрэлчийн мэдээтэй нийцүүлэн, Миллеритийн мэдээг няцааснаараа Протестант сүм Ромын охид болсон хэмээн тунхаглахад хүрсэн юм. 4 дүгээр сарын 19-нөөс эхэлж 10 дугаар сарын 22-нд төгссөн тэрхүү маргаан дунд, зан чанар нь Вавилоны дарсыг уудаг бардам нэгэн болох Белшацарын адил эсвэл Белшацарын өмнө байсан Даниелын адил итгэлээрээ зөвтгөгдсөн нэгэн болох нь илэрдэг. Гурав дахь тэнгэрэлчийн мэдээтэй холбоотой мөнхийн бодит байдлуудад ертөнцийг сэрээдэг жүжиг тэрхүү маргаан дотор өрнөдөг. Согтуу нэгэн ба зөвтгөгдсөн нэгний хоорондын энэ дэвсгэр нь “Учир нь дэлхий ЭЗЭНий алдрын мэдлэгээр, тэнгисийг бүрхэх ус мэт дүүрнэ” гэсэн асуудлуудаар дэлхий хэрхэн гэрэлтүүлэгдэх вэ гэсэн маргааны хүрээнд тавигддаг. Тэрхүү гэрэлтүүлэг 9/11-ээс эхэлсэн юм.

At the conclusion of the history represented in Habakkuk chapter two the Lord suddenly came to His temple on October 22, 1844. He did so in fulfillment of the prophecy that He set forth as Palmoni in verse fourteen of Daniel eight.

Фчаббни гихуфо фагъэ гІасрэ цІыкІу къизэрыхьарэ тхыдэм, Тхьам цӏыфэу къыщыщтэу къэкӏуагъэ Ытэмплэм 1844 илъэсым октябрэм и 22-м. Ауэ мыр къызэрыгъэзащӏэу, Даниил и 8-нэм и 14-нэм и къыщыщ псалъэм Палмони хуэдэу къызэрегъэджэу апрофесием и къыщыщ хъыбарым и гъэпсэхэмкӏэ.

Palmoni

Palmoni

On the tenth day of the seventh month of the biblical calendar, which in 1844 fell upon the twenty-second day of the tenth month, Habakkuk 2:20 was fulfilled, and the symbolical number “220” can be seen in the ‘chapter and verse’ which identifies a dispensational change in the work of Christ in the heavenly sanctuary. A prophetic characteristic of the one hundred and forty-four thousand is that they are those who follow the Lamb whithersoever He goeth. To follow Christ means to follow Him in His Word.

Pada hari yang kesepuluh dalam bulan yang ketujuh menurut kalendar alkitabiah, yang pada tahun 1844 jatuh pada hari yang kedua puluh dua dalam bulan yang kesepuluh, Habakuk 2:20 telah digenapi, dan bilangan simbolik “220” dapat dilihat dalam ‘pasal dan ayat’ yang menandai suatu perubahan dispensasi dalam pekerjaan Kristus di tempat kudus syurgawi. Salah satu ciri kenabian bagi seratus empat puluh empat ribu ialah bahawa merekalah yang mengikuti Anak Domba ke mana sahaja Ia pergi. Mengikut Kristus bererti mengikuti-Nya di dalam Firman-Nya.

In His Word, the number “220” symbolically represents the combination of divinity and humanity, and the very work Christ began on that date was the work of combining His divinity with humanity. In 1844 on the twenty-second day of the tenth month, or symbolically twenty-two times ten equaling “220” (22 X 10 = 220) or you might say, on the very date that equates symbolically to “220,” Habakkuk “2:20” was fulfilled as Christ moved from the holy place to the Most Holy Place to begin the investigative judgment.

Dalam Firman-Nya, bilangan “220” secara simbolis melambangkan perpaduan keilahian dan kemanusiaan, dan pekerjaan yang Kristus mulai pada tanggal itu sendiri adalah pekerjaan memadukan keilahian-Nya dengan kemanusiaan. Pada tahun 1844, pada hari kedua puluh dua bulan yang kesepuluh, atau secara simbolis dua puluh dua kali sepuluh sama dengan “220” (22 X 10 = 220), atau dapat dikatakan, pada tanggal itu sendiri yang secara simbolis setara dengan “220,” Habakuk “2:20” digenapi ketika Kristus berpindah dari ruang kudus ke Ruang Mahakudus untuk memulai penghakiman penyelidikan.

Palmoni, the Wonderful Number stands within the ‘question and answer’ that is the central pillar of Adventism and most Adventists are fully unaware of that truth.

Palmoni, Nomboro e Ntle, o eme ka gare ga ‘potšišo le karabo’ ye e lego pilara ye kgolo ya Adventism, gomme bontši bja Baadventist ga ba lemoge ka botlalo therešo yeo.

“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

“Tulisan Suci yang, melebihi semua yang lain, telah menjadi baik dasar mahupun tiang utama iman Advent ialah pernyataan, ‘Sampai dua ribu tiga ratus petang dan pagi; kemudian tempat kudus itu akan disucikan.’ [Daniel 8:14.]” The Great Controversy, 409.

Daniel chapter eight verses thirteen and fourteen represent a question in verse thirteen that is followed by an answer in verse fourteen. The Hebrew word Palmoni is translated as “that certain saint” in verse thirteen, and that particular name of Christ means the Wonderful Numberer or the Numberer of Secrets.

Daniel pasal lapan ayat tiga belas dan empat belas melambangkan satu pertanyaan dalam ayat tiga belas yang diikuti oleh satu jawapan dalam ayat empat belas. Perkataan Ibrani Palmoni diterjemahkan sebagai “orang kudus tertentu itu” dalam ayat tiga belas, dan nama khusus bagi Kristus itu bererti Penghitung Ajaib atau Penghitung Rahsia.

When Ellen White identifies that verse fourteen is the central pillar and foundation of Adventism, she places the divine emphasis upon the question and answer of these two verses which demands that Christ as the Wonderful Numberer must be the primary point of reference. Sister White repeatedly emphasized the importance of viewing Christ as the central truth of any passage, and in verses thirteen and fourteen there is a direct appearance of Christ—“that certain saint,”—who is Palmoni.

Apabila Ellen White mengenal pasti bahawa ayat empat belas ialah tiang utama dan dasar Adventisme, beliau meletakkan penekanan ilahi pada pertanyaan dan jawapan dalam kedua-dua ayat ini, yang menuntut agar Kristus sebagai Penghitung yang Ajaib menjadi titik rujukan yang utama. Sister White berulang kali menekankan pentingnya memandang Kristus sebagai kebenaran yang pusat bagi mana-mana petikan, dan dalam ayat tiga belas dan empat belas terdapat suatu penampakan langsung Kristus—“orang kudus yang tertentu itu,”—iaitu Palmoni.

When Adventism rejected the “seven times” of Leviticus twenty-six in 1863, they closed their eyes to Palmoni, for the prophetic structure of the question and answer is based upon the relationship of Moses’ “seven times” and Daniel’s “twenty-three hundred days.” Moses’ “seven times” or twenty-five hundred and twenty years and Daniel’s “twenty-three hundred evenings and mornings” or twenty-three hundred years prophetic relationship is established by time, which is represented by numbers, and the Wonderful Numberer is right in the center of the question and answer that are the central pillar of Adventism. Those who may have read the writings of Josephus might remember his logical arguments identifying two special things created by God. One was the Hebrew language and the other was measurable time, which in turns requires mathematics.

Når Adventismen forkastede de „syv tider“ i Tredje Mosebog seksogtyve i 1863, lukkede de deres øjne for Palmoni, for den profetiske struktur i spørgsmålet og svaret er grundlagt på forholdet mellem Moses’ „syv tider“ og Daniels „to tusind tre hundrede dage“. Moses’ „syv tider“ eller to tusind fem hundrede og tyve år og Daniels „to tusind tre hundrede aftener og morgener“ eller to tusind tre hundrede år står i et profetisk forhold, som fastslås ved tid, der er repræsenteret ved tal, og den Underfulde Tæller står midt i centrum af spørgsmålet og svaret, som er Adventismens centrale søjle. De, som måske har læst Josefus’ skrifter, vil muligvis erindre hans logiske argumenter, hvori han identificerede to særlige ting, som Gud havde skabt. Den ene var det hebraiske sprog, og den anden var målbar tid, hvilket igen kræver matematik.

Verse thirteen asks “How long?” The verse does not ask “when,” it asks “how long?” If the question is about duration (how long?) or if the question is about a point in time (when?) is essential to correctly understand. The answer to the question in verse fourteen is either identifying a point in time, or a period of time and possibly both, but whatever the answer may be it must be set within the context of the question of verse thirteen. To rightly divide the word, or that is to say to rightly understand the answer of verse fourteen requires a correct understanding of the context of the question. Is it “when” or “then?”

អត្ថបទទីដប់បីសួរថា «តើយូរប៉ុណ្ណា?» អត្ថបទនេះមិនបានសួរថា «ពេលណា?» ទេ ប៉ុន្តែសួរថា «តើយូរប៉ុណ្ណា?» ថាសំណួរនេះសំដៅទៅលើរយៈពេល (តើយូរប៉ុណ្ណា?) ឬសំដៅទៅលើចំណុចមួយក្នុងពេលវេលា (ពេលណា?) នោះ ជារឿងសំខាន់យ៉ាងខ្លាំងសម្រាប់ការយល់ឲ្យត្រឹមត្រូវ។ ចម្លើយចំពោះសំណួរក្នុងអត្ថបទទីដប់បួន គឺអាចកំពុងកំណត់សម្គាល់អំពីចំណុចមួយក្នុងពេលវេលា ឬអំពីរយៈពេលមួយ ហើយប្រហែលជាទាំងពីរផងដែរ ប៉ុន្តែទោះជាចម្លើយនោះជាអ្វីក៏ដោយ វាត្រូវតែត្រូវបានដាក់ឲ្យស្ថិតនៅក្នុងបរិបទនៃសំណួរនៃអត្ថបទទីដប់បី។ ដើម្បីបែងចែកព្រះបន្ទូលឲ្យត្រឹមត្រូវ ឬនិយាយម្យ៉ាងទៀត ដើម្បីយល់ចម្លើយនៃអត្ថបទទីដប់បួនឲ្យត្រឹមត្រូវ ត្រូវការការយល់ដឹងត្រឹមត្រូវអំពីបរិបទនៃសំណួរនោះ។ តើវាជា «ពេលណា» ឬ «បន្ទាប់មក»?

The drunkards of Ephraim vaguely teach that verse fourteen is identifying a point in time, which they identify as October 22, 1844, and when they do so they may very well refer to the passage we just cited from The Great Controversy, but God’s Word never changes and it never fails. The question of “how long” is identifying duration, not a point in time. October 22, 1844 began the period of the investigative judgment and the truths associated with that work represent the everlasting gospel and are much more important than simply the date it started.

Bakopele ba Efraime ba ruta ka go se hlake gabotse gore temana ya lesomenne e supa ntlha nngwe ya nako, e ba e supang e le October 22, 1844; mme fa ba dira jalo ba ka nna ba bua ka temana e re sa tšwang go e nopola go tswa mo go The Great Controversy, mme Lefoko la Modimo ga le fetoge le ka motlha ope e bile ga le ke le palelwa. Potso ya “lobaka lo lo kae” e supa boleele jwa sebaka, e seng ntlha nngwe ya nako. October 22, 1844 e simolotse paka ya katlholo ya patlisiso, mme boammaaruri jo bo amanang le tiro eo bo emela efangele e e sa khutleng e bile bo botlhokwa thata go feta fela letlha le e simolotseng ka lone.

The Hebrew grammar is clear, and that identical meaning was translated into the King James Version. Not only is the grammar clearly placing the question in the context of duration, but the question “how long” is a symbol of biblical prophecy. It can be demonstrated upon several witnesses that the question “how long” as a symbol represents the history of 9/11 unto the Sunday law. We will first consider the symbol of “how long” before we return to Palmoni and Joel.

Tata bahasa Ibrani itu jelas, dan makna yang sama itu telah diterjemahkan ke dalam King James Version. Bukan sahaja tata bahasa itu dengan jelas menempatkan pertanyaan itu dalam konteks tempoh, tetapi pertanyaan “berapa lama” merupakan suatu lambang nubuat Alkitab. Dapat dibuktikan berdasarkan beberapa saksi bahawa pertanyaan “berapa lama” sebagai suatu lambang mewakili sejarah 9/11 hingga kepada undang-undang Ahad. Kita akan terlebih dahulu meneliti lambang “berapa lama” sebelum kita kembali kepada Palmoni dan Yoel.

How Long? Isaiah Six

Berapa Lamakah? Yesaya Enam Bertanyalah Yesaya, “Sampai berapa lama, ya Tuhan?” Jawab-Nya, “Sampai kota-kota menjadi sunyi sepi, tanpa penduduk, dan rumah-rumah tanpa manusia, dan tanah menjadi sunyi lengang” (Yesaya 6:11). Penglihatan ini diberikan kepada nabi Yesaya agar ia melihat akhir zaman. Ia melihat masa penghakiman yang cepat datang ke atas bumi. Perhatian Yesaya diarahkan secara khusus kepada keadaan umat Allah pada hari-hari penutup sejarah dunia ini. Kepada mereka telah dipercayakan kebenaran-kebenaran besar yang harus disampaikan kepada dunia. Ia melihat bahwa pemeliharaan mereka yang terus berlangsung dan amaran-amaran yang berulang-ulang tidak akan menghasilkan apa-apa selain perlawanan dan pemberontakan. Dengan hati yang sedih ia bertanya: “Sampai berapa lama, ya Tuhan?” Haruskah umat Allah yang tidak taat selalu tetap terpisah daripada-Nya? Haruskah rasa malu mereka terus menjadi celaan kepada nama-Mu yang kudus? Lalu terdengarlah jawaban yang serius itu: “Sampai kota-kota menjadi sunyi sepi, tanpa penduduk, dan rumah-rumah tanpa manusia, dan tanah menjadi sunyi lengang.” Penghakiman-penghakiman yang berat yang akan menimpa penduduk dunia ini pada hari-hari terakhir—perang, kelaparan, penyakit sampar—dinubuatkan dalam penglihatan ini. Penutupan sejarah dunia datang dengan cepat. Bukankah kita telah menerima amaran yang akan mempersiapkan kita bagi apa yang sedang datang ke atas bumi?—The Review and Herald, 3 November 1904.

In Isaiah chapter six verse three the angels identify that the earth is full of God’s glory.

Dalam Yesaya pasal enam ayat tiga para malaikat menyatakan bahwa seluruh bumi penuh dengan kemuliaan Allah.

And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

Mongwe o ne a bitsa yo mongwe, a re: O boitshepo, o boitshepo, o boitshepo, Morena wa masomosomo; lefatshe lotlhe le tletse kgalalelo ya gagwe. Isaia 6:3.

Sister White connects the descent of the angel of Revelation eighteen with the angels if verse three.

Sa White o hokahanya ho theoha ha lengeloi la Tšenolo 18 le mangeloi a temana ea 3.

“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’” Review and Herald, December 22, 1896.

“Acəgəm angəlti [maŋəlayti], lahan pəgənam tanəŋan, yənən pərəŋgəm tamaŋɔ aŋa Nəyin nɛhən dɔgəndɔgən bo ɗen, gaŋgəm pərəŋgəm pɔsəŋ pəgəm nɔdəŋ kəramən taŋga kəya kəya pərəŋgəm aŋa mədəm, ‘Sərəm, sərəm, sərəm, aŋa Uban Fɔs əhɛn.’” Review and Herald, December 22, 1896.

Isaiah is at 9/11 and he asks “how long” he must present the message of 9/11 to a Laodicean people who do not wish to see or hear. He is told he must persevere until the cities are broken down, and the destruction of the cities, which begins at the Sunday law when national apostasy is followed by national ruin.

Yesaya berada pada 9/11 dan ia bertanya, “berapa lama” ia harus menyampaikan pekabaran 9/11 kepada suatu umat Laodikea yang tidak mau melihat ataupun mendengar. Ia diberitahu bahwa ia harus bertekun sampai kota-kota diruntuhkan, dan penghancuran kota-kota itu, yang dimulai pada waktu undang-undang hari Minggu ketika kemurtadan nasional diikuti oleh kehancuran nasional.

Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

Lalu kataku, “Tuhan, sampai bilakah?” Dan Ia menjawab, “Sampai kota-kota menjadi sunyi sepi, tanpa penduduk, dan rumah-rumah tanpa manusia, dan negeri itu menjadi tandus sama sekali; dan TUHAN telah menyingkirkan manusia jauh-jauh, dan terjadi penelantaran yang besar di tengah-tengah negeri itu. Namun demikian, di dalamnya masih akan ada sepersepuluh, dan itu akan kembali, lalu akan dimakan habis; seperti pohon telebinth dan seperti pohon tarbantin, yang tunggulnya tetap ada padanya ketika daunnya gugur: demikianlah benih yang kudus itu akan menjadi tunggul negeri itu.” Yesaya 6:11–13.

At 9/11, when the earth was lightened with God’s glory Isaiah is anointed to present the latter rain message and he asks “how long” does he need to present the message of 9/11 to people whose hearts are fat? The answer is “until” the Sunday law, when there will be “a great forsaking in the midst of the land.” The “great forsaking” is accomplished by Laodicean Adventism who Isaiah in chapter twenty-two, represents as Shebna.

Pada 9/11, ketika bumi diterangi dengan kemuliaan Allah, Yesaya diurapi untuk menyampaikan pekabaran hujan akhir, dan ia bertanya, “sampai berapa lama” ia perlu menyampaikan pekabaran 9/11 kepada orang-orang yang hatinya gemuk? Jawabannya ialah “sampai” hukum hari Minggu, ketika akan ada “suatu penelantaran besar di tengah-tengah negeri itu.” “Penelantaran besar” itu dilaksanakan oleh Adventisme Laodikia, yang oleh Yesaya dalam pasal dua puluh dua dilambangkan sebagai Sebna.

Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:17–19.

Leba! Morena o tla go tloga ka bothopša bjo bogolo, gomme ruri o tla go khupetša. Ruri o tla go menola ka maatla, a go lahlela bjalo ka kgwele nageng e kgolo; moo o tla hwela gona, gomme moo dikoloi tša letago la gago e tla ba dihlong tša ntlo ya mong wa gago. Gomme ke tla go raka boemong bja gago, gomme o tla fološwa maemong a gago. Jesaya 22:17–19.

Laodicean Adventism forsake the truth at the Sunday law and are there “overthrown” as represented in Daniel chapter eleven verse forty-one.

វេន្តវិស្ទ អាដវេនទីស្ទនៃសម័យឡោដីសេ បោះបង់សេចក្តីពិតនៅពេលច្បាប់ថ្ងៃអាទិត្យមកដល់ ហើយនៅទីនោះពួកគេត្រូវបាន «ផ្ដួលរំលំ» ដូចដែលបានតំណាងទុកក្នុង ដានីយ៉ែល ជំពូក ១១ ខ ៤១។

He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

Ia akan masuk juga ke negeri yang mulia itu, dan banyak negeri akan ditumbangkan; tetapi yang ini akan luput dari tangannya, yaitu Edom, dan Moab, dan bagian utama dari bani Amon. Daniel 11:41.

When Isaiah asks “how long,” he is told to present the message to Adventism right up to the Sunday law when the “many” of Daniel eleven verse forty-one will be “overthrown,” when they forsake the Sabbath and God. They will then be spewed out of the mouth of the Lord as represented in the book of Revelation, where all the books of the Bible meet and end, and where Isaiah twenty-two Shebna being “violently” tossed “like a ball into a large country” as they are “removed” “far away.”

Ivinga Yesaya atin “vuli?” yajibiwa kuwasilisha ujumbe kwa Waadventista mpaka sheria ya Jumapili, wakati “wengi” wa Danieli kumi na moja aya ya arobaini na moja “watapinduliwa,” watakapoiwacha Sabato na Mungu. Ndipo watatapikwa kutoka katika kinywa cha Bwana kama inavyowakilishwa katika kitabu cha Ufunuo, ambamo vitabu vyote vya Biblia hukutana na kuishia, na ambamo Yesaya ishirini na mbili, Shebna akitupwa “kwa nguvu” “kama mpira katika nchi kubwa,” wanapo“ondolewa” “mbali sana.”

In that time period the remnant, represented as a “tenth” (which is a tithe) “return”; who in the passage are compared to trees which have “substance” that remains when the leaves are cast off. “Leaves” represent profession in prophetic symbolism. When Adventism comes to the Sunday law and accepts the first day of the week in place of God’s Sabbath, they will cast off their leaves of “profession” and no longer claim to uphold God’s seventh-day Sabbath.

Nie tinni metel kaserik, emsëfoklëlik yo em nennin “tenth” (mi a “tithe”) repwe “return”; ir mi wewe ngeni ir me non ena passage repwe angei faniten ir seni ir mi usun ekkoch aiu, ika ekkoch mwich, ir mi wor “substance” remi nom faniten me liki atun ewe ekkei “leaves” repwe mong. “Leaves” ra reprezenta “profession” me non prophetic symbolism. Atun Adventism epwe tori ewe Sunday law iwe a etiwa ewe first day of the week an epwe siwini ewe Sabbath an God, repwe mwo cast off nouch ekkei leaves won “profession” seni ar fitiw, iwe rese mo claim pwe ir ra upweiti ewe seventh-day Sabbath an God.

“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded “nothing but leaves.” The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.

“Tocuwan ni pun ni ara oyo eyaidii ejii. Oyo pun ni ara makyi eya ke-ni ye, eya kɛ sɛ eyɛ ni Kristo, yɛɛ Jewish nation no nsɛe. Oyi Kristo ngmi-lɛi ke kɛ ɔ ngmii ni wɔi apostolii he yɛ Israel ni si ni kɛi, kɛ ni kɛ wɔi heyaa amli. Ni hewɔi mli e, e tsɔ pun no he gbɛi ni hiɛ ni susuma yɛi amli, ke eyaa lɛ eko he ni Nyɔŋmɔ ni tswaamii. Jewishii ba yi amli kɛkɛ, eko mli ni shishi, kɛ e ba lɛ e shwɛŋmɔ ni wɔnɔŋmɔ ni Nyɔŋmɔ. Nyɔŋmɔ he nɔ hewalɛi kɛkɛ ni wɔi, kɛ wɔi hu lɛ wɔi yɛ amɛ ni hewɔ shishi kɛ amɛ fɛfɛɔŋ lɛ. Shi wɔi gbele ni aduŋtsɔ ni hiɛ wɔi he, kɛ shikpon ni su ni hewɔi wɔi he. Wɔi yɛ shikpon lɛ wɔi niye wɔi, shi wɔi kɛ Nyɔŋmɔ ni hewalɛi anɔ, kɛ wɔi yɔɔ afii ni akɛtsɛŋmɔ. Nii ni pun ni ara makyi no, wɔi kɛ wɔi bɛi ni akɛtsɛŋmɔ tsɔ lɛ, eya hewɔ su ni tsɔmi, kɛ eyaa hewalɛ ni hewɔ shi, shi e he ni “awɔɔ he blɔfu.” Jewishii ni sumɔŋlɔ, kɛ e he ni temple ni hewalɛ, altar ni shishi, wɔnɔŋmɔi ni mitered, kɛ wɔnɔŋmɔ ni tswaamii ni hewɔ wɔnɔŋmɔ lɛ, yɛɛ amli ni hewalɛ lɛ shishi, shi adɛɛkɛ, lɛmɔ, kɛ amɛhɛlɛlɛ hewalɛ mli e, eyaa lɛ eko mli.”

“All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt.” The Desire of Ages. 582, 583.

“Pohon-pohon dalam kebun ara itu semuanya tidak berbuah; tetapi pohon-pohon yang tidak berdaun tidak membangkitkan harapan, dan tidak menimbulkan kekecewaan. Oleh pohon-pohon ini bangsa-bangsa bukan Yahudi dilambangkan. Mereka sama miskinnya dalam kesalehan seperti orang-orang Yahudi; tetapi mereka tidak pernah mengaku melayani Allah. Mereka tidak membuat pengakuan yang sombong tentang kebaikan. Mereka buta terhadap pekerjaan dan jalan-jalan Allah. Bagi mereka masa buah ara itu belum tiba. Mereka masih menantikan suatu hari yang akan membawa terang dan pengharapan kepada mereka. Orang-orang Yahudi, yang telah menerima berkat-berkat yang lebih besar dari Allah, dituntut pertanggungjawaban atas penyalahgunaan karunia-karunia itu. Hak-hak istimewa yang mereka banggakan itu justru menambah kesalahan mereka.” The Desire of Ages, 582, 583.

At the Sunday law Laodicean Adventism’s profession of being God’s covenant people is gone as they accept the mark of the covenant of death and reject the seal of the covenant of life. They then cast off their leaves of profession and what is brought to view is a remnant represented by Isaiah, who at 9/11 “returned” to the old paths, were then humbled into the dust when they (Isaiah) realized his corrupted experience, and was thereafter purified with a coal from off the altar. Sister White informs us the coal from the altar represents purification, but purification is simply what is accomplished by the coal touching Isaiah’s lips.

Pada undang-undang hari Minggu, pengakuan Adventisme Laodikia sebagai umat perjanjian Allah lenyap apabila mereka menerima tanda perjanjian maut dan menolak meterai perjanjian hidup. Kemudian mereka menanggalkan daun-daun pengakuan mereka, dan yang diperlihatkan ialah suatu sisa yang dilambangkan oleh Yesaya, yang pada 9/11 “kembali” kepada jalan-jalan yang lama, kemudian direndahkan ke dalam debu apabila mereka (Yesaya) menyedari pengalamannya yang telah rosak, dan selepas itu disucikan dengan bara yang diambil dari atas mezbah. Sister White memberitahu kita bahawa bara dari mezbah itu melambangkan penyucian, tetapi penyucian hanyalah apa yang dilaksanakan apabila bara itu menyentuh bibir Yesaya.

“The live coal is symbolical of purification. If it touches the lips, no impure word will fall from them. The live coal also symbolizes the potency of the efforts of the servants of the Lord.” Review and Herald, October 16, 1888.

“Arang bara yang hidup itu melambangkan penyucian. Jika ia menyentuh bibir, tidak ada perkataan najis yang akan keluar daripadanya. Arang bara yang hidup itu juga melambangkan kuasa usaha para hamba Tuhan.” Review and Herald, 16 Oktober 1888.

The “coal” from the altar that are cast to earth in the last days are the coals cast to earth when the seventh and final seal is opened in the first five verses of Revelation chapter eight. Isaiah, and therefore the one hundred and forty-four thousand are purified by the coal touching their lips, but the “coal” is a message. It touches their lips when they take the book out of the angel’s hand and eat.

“Ћumur” са жртвеника који се у последњим данима баца на земљу јесте онај ћумур који је бачен на земљу када је у првих пет стихова осме главе Откривења отворен седми и последњи печат. Исаија, а тиме и сто четрдесет и четири хиљаде, очишћени су када им ћумур дотакне усне, али „ћумур” је порука. Он дотиче њихове усне када узму књигу из руке анђела и поједу је.

Sanctify them through thy truth: thy word is truth. John 17:17.

ਪਵਿੱਤਰਤਾ ਵਿੱਚ ਉਨ੍ਹਾਂ ਨੂੰ ਆਪਣੇ ਸੱਚ ਦੁਆਰਾ ਅਲੱਗ ਕਰ; ਤੇਰਾ ਬਚਨ ਸੱਚ ਹੈ। ਯੂਹੰਨਾ 17:17।

Those who “return” and become the remnant (residue) are represented as being the oak and teal trees, and just as Christ had “invested the tree with moral qualities, and made it the expositor of divine truth” Isaiah’s trees have the “moral quality” within them as represented by the “substance.” The substance remains with the trees, even when those who were only leaves of profession are cast off. The “holy seed” is the “substance” and Christ is the “holy seed” of prophecy. Those trees who are represented as the remnant and by Isaiah himself in chapter six represents men and therefore humanity and the holy seed represent divinity. Thus, Isaiah six identifies the purification of Adventism from 9/11 unto the Sunday law, and the details which Isaiah contributes to that prophetic history are all represented by his question of “how long”. For Isaiah the answer to “how long” was from 9/11 unto the Sunday law.

Sebopego seo se “boelago” gomme sa fetoga mašalela (šaledi) se emetšwe e le mehlare ya mo-oaka le ya teele; gomme bjalo ka ge Kriste a be a “nea mohlare dimelo tša boitshwaro, a o dira motlhalosi wa therešo ya legodimo,” mehlare ya Jesaya le yona e na le “seka sa boitshwaro” ka gare ga yona bjalo ka ge se emetšwe ke “moko.” Moko o šala mehlarego, le ge bao e bego e le matlakala feela a boipolelo ba lahlelwa ntle. “Peu e kgethwa” ke “moko,” gomme Kriste ke “peu e kgethwa” ya boporofeta. Mehlare yeo e emetšwego bjalo ka mašalela, le ka Jesaya ka boyena go kgaolo ya botshelela, e emela batho, ka gona botho; gomme peu e kgethwa e emela bomodimo. Ka fao, Jesaya 6 e šupa go hlwekišwa ga Adventism go tloga ka 9/11 go fihla molaong wa Sontaga, gomme dintlha tšeo Jesaya a di tsenyago historing yeo ya boporofeta ka moka di emetšwe ke potšišo ya gagwe ya “go fihla neng.” Go Jesaya karabo ya “go fihla neng” e be e le go tloga ka 9/11 go fihla molaong wa Sontaga.

How Long? 1840–1844

Berapa Lama? 1840–1844

August 11, 1840 typified 9/11 and with the prophetic history of August 11, 1840 unto October 22, 1844 the battle of Mount Carmel between Elijah and Jezebel’s prophets took place. Ultimately the prophets of Baal were demonstrated to be false prophets and executed by Elijah, but at the very outset of the confrontation Elijah asked the question, “how long” halt you between two opinions.

11 Ogasiti 1840 ya fanekisa 9/11, kutani hi matimu ya vuprofeta ku sukela hi 11 Ogasiti 1840 ku ya fika hi 22 Otobere 1844, nyimpi ya Ntshava ya Karmele exikarhi ka Eliya na vaprofeta va Jezebele yi humelele. Eku heteleleni vaprofeta va Bali va kombisiwile leswaku i vaprofeta va mavunwa kutani va dlayiwa hi Eliya, kambe eku sunguleni swinene ka ku hlangana koloko Eliya u vutisile xivutiso lexi nge, “ku fikela rini” mi yima exikarhi ka mavonelo mambirhi.

And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

Lalu Elia datang kepada seluruh rakyat itu dan berkata, “Berapa lama lagi kamu hendak bimbang antara dua pendirian? Jika TUHAN itu Allah, ikutlah Dia; tetapi jika Baal, maka ikutlah dia.” Namun rakyat itu tidak menjawabnya sepatah kata pun. Kemudian Elia berkata kepada rakyat itu, “Aku, hanya aku seorang, yang masih tinggal sebagai nabi TUHAN; tetapi nabi-nabi Baal ada empat ratus lima puluh orang.” 1 Raja-raja 18:21, 22.

Elijah is at August 11, 1840; asking that generation whether the Millerite message is true or is it false? It is another message to Laodicea, as was Isaiah six.

Elijah mung at August 11, 1840 ah; khanglai khawhar chu Millerite thuchah hi dik em ni, dik lo em ni tih a zawt a ni? Hei hi Laodicea hnena thuchah dang lehkhat a ni, Isaia bung 6 ang khan.

“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

“Likete tse diketekete di ile tsa gogelwa go amogela boammaaruri jo bo rerilweng ke William Miller, mme batlhanka ba Modimo ba ne ba tlhomamisiwa mo moweng le mo maatleng a ga Elija gore ba bolele molaetsa. Jaaka Johane, moeteledipele wa ga Jesu, ba ba neng ba rera molaetsa ono o o masisi ba ne ba ikutlwa ba pateletswa go baya selepe fa modi wa setlhare, le go bitsa batho gore ba ungwe maungo a a tshwanetseng boikwatlhao. Bosupi jwa bone bo ne bo rulagantswe go tsosa le go ama dikereke ka thata, le go bonatsa semelo sa tsone sa mmatota. Mme e rile fa tlhagiso e e masisi ya gore ba tshabele bogaleng jo bo tlang e utlwatswa, ba le bantsi ba ba neng ba kopane le dikereke ba ne ba amogela molaetsa wa phodiso; ba ne ba bona go kgeloga ga bone, mme ka dikeledi tse di bogale tsa boikwatlhao le ka botlhoko jo bogolo jwa moya, ba ne ba ikokobetsa fa pele ga Modimo. Mme e rile fa Mowa wa Modimo o nna mo go bone, ba thusa go tumisa mokgosi o o reng, ‘Boifang Modimo, mme lo mo neye kgalalelo; gonne ura ya katlholo ya gagwe e tlile.’” Early Writings, 233.

In the testing history of 1840 to 1844 the Protestants who rejected the message of Elijah became the daughters of Rome and surrendered the mantle of Protestantism unto Millerite Adventism. With Isaiah and Elijah, we have two witnesses which testify to the fact that the question “how long” is a symbol of the history that begins at 9/11 and ends at the Sunday law. In the Millerite history August 11, 1840 aligns with 9/11, and October 22, 1844 aligns with the Sunday law. When fire came down out of heaven and consumed Elijah’s offering the twelve stones were all illuminated with the offering, thus marking the one hundred and forty-four thousand as an ensign represented as illuminated stones. The false prophets were then slain by Elijah just as the United States, the false prophet is slain as the sixth kingdom at the Sunday law.

Dalam sejarah ujian dari tahun 1840 hingga 1844, kaum Protestan yang menolak pekabaran Elia menjadi anak-anak perempuan Roma dan menyerahkan jubah Protestanisme kepada Adventisme Millerite. Bersama Yesaya dan Elia, kita memiliki dua saksi yang memberi kesaksian tentang fakta bahwa pertanyaan “berapa lama” adalah suatu lambang dari sejarah yang dimulai pada 9/11 dan berakhir pada undang-undang hari Minggu. Dalam sejarah Millerite, 11 Agustus 1840 sejajar dengan 9/11, dan 22 Oktober 1844 sejajar dengan undang-undang hari Minggu. Ketika api turun dari langit dan menghanguskan persembahan Elia, kedua belas batu itu semuanya diterangi bersama persembahan itu, dengan demikian menandai seratus empat puluh empat ribu sebagai suatu panji yang dilambangkan sebagai batu-batu yang diterangi. Nabi-nabi palsu kemudian dibunuh oleh Elia, sama seperti Amerika Serikat, nabi palsu itu, dibunuh sebagai kerajaan keenam pada waktu undang-undang hari Minggu.

Isaiah six is emphasizing a testing, purging and purification process among God’s people from 9/11 unto the Sunday law. Elijah is addressing the Laodicean attitude of God’s people, but also providing evidence between a true and false prophet and in turn a true or false message. Thus, beginning from August 11, 1840 and ending on October 22, 1844 a prophetic test was brought upon the Protestants of the period of Sardis, and just as the fire at Mount Carmel produced a division into two classes, two classes were manifested in 1844. One class in the testing process was the soon-to-be “former” covenant people, and the other class was Millerite Adventism that God would enter into covenant with on October 22, 1844. The period of testing and division is the story of the vineyard as Millerite Adventism was shown to be the true prophet at the same point that Sardian Protestantism began to fulfill its role as apostate Protestantism. Just as the prophets of Baal were exposed as false, so to was the former covenant people exposed and then identified by the Millerites as a daughter of Rome. The story of Mount Carmel and also the fulfillment of that history in the time of the Millerites provides a second witness to Isaiah six’s that the question, “how long” is a symbol of the period of time from 9/11 unto the Sunday law.

အာရှာယအခန်း ၆ သည် 9/11 မှ Sunday law အထိ ဘုရားသခင်၏လူမျိုးအတွင်း စမ်းသပ်ခြင်း၊ သန့်စင်ဖယ်ရှားခြင်းနှင့် သန့်ရှင်းစေခြင်း လုပ်ငန်းစဉ်တစ်ရပ်ကို အလေးပေးဖော်ပြနေသည်။ ဧလိယသည် ဘုရားသခင်၏လူမျိုးအတွင်းရှိ Laodicean စိတ်သဘောထားကို ရင်ဆိုင်ပြောကြားနေသကဲ့သို့၊ စစ်မှန်သော ပရောဖက်နှင့် မှားယွင်းသော ပရောဖက်အကြား၊ ထိုမှတစ်ဆင့် စစ်မှန်သော သတင်းစကား သို့မဟုတ် မှားယွင်းသော သတင်းစကားအကြား သက်သေအထောက်အထားကိုလည်း ပေးနေသည်။ ထို့ကြောင့် 1840 ခုနှစ် August 11 ရက်မှ စတင်၍ 1844 ခုနှစ် October 22 ရက်တွင် အဆုံးသတ်သော ကာလအတွင်း Sardis ၏ခေတ်ရှိ Protestants များအပေါ် ပရောဖက်ပြုသော စမ်းသပ်ချက်တစ်ရပ် ရောက်ရှိလာခဲ့ပြီး၊ Mount Carmel ပေါ်ရှိ မီးသည် လူတန်းစား နှစ်စုအဖြစ် ခွဲခြားမှုကို ဖြစ်ပေါ်စေသကဲ့သို့၊ 1844 ခုနှစ်တွင်လည်း လူတန်းစား နှစ်စု ထင်ရှားပြသခံခဲ့ရသည်။ စမ်းသပ်မှု လုပ်ငန်းစဉ်အတွင်း လူတန်းစားတစ်စုမှာ မကြာမီ “former” covenant people ဖြစ်လာမည့်သူများဖြစ်ပြီး၊ အခြားလူတန်းစားတစ်စုမှာ 1844 ခုနှစ် October 22 ရက်တွင် ဘုရားသခင်က ပဋိညာဉ်ဝင်ရောက်မည့် Millerite Adventism ဖြစ်သည်။ စမ်းသပ်ခြင်းနှင့် ခွဲခြားခြင်းကာလသည် vineyard ၏ဇာတ်လမ်းဖြစ်သည်။ အကြောင်းမှာ Millerite Adventism သည် စစ်မှန်သော ပရောဖက်ဖြစ်ကြောင်း ထင်ရှားပြသခံရသည့် အချိန်တစ်ချိန်တည်းတွင်ပင် Sardian Protestantism သည် apostate Protestantism အဖြစ် မိမိ၏အခန်းကဏ္ဍကို စတင်ဖြည့်ဆည်းလာခဲ့သောကြောင့် ဖြစ်သည်။ Baal ၏ပရောဖက်များကို မှားယွင်းသောသူများအဖြစ် ဖော်ထုတ်ပြသခဲ့သကဲ့သို့ပင်၊ former covenant people ကိုလည်း ဖော်ထုတ်ပြသခဲ့ပြီး ထို့နောက် Millerites များက သူမကို Rome ၏သမီးတစ်ဦးအဖြစ် သတ်မှတ်ဖော်ပြခဲ့ကြသည်။ Mount Carmel ၏ဇာတ်လမ်းနှင့် Millerites များ၏အချိန်ကာလ၌ ထိုသမိုင်း၏ ပြည့်စုံမှုတို့သည်လည်း “how long” ဟူသော မေးခွန်းသည် 9/11 မှ Sunday law အထိ အချိန်ကာလတစ်ရပ်၏ သင်္ကေတဖြစ်ကြောင်း အာရှာယအခန်း ၆ အတွက် ဒုတိယသက်သေတစ်ရပ်ကို ပေးထားသည်။

“‘Lord God of Abraham, Isaac, and of Israel,’ the prophet pleads, ‘let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word. Hear me, O Lord, hear me, that this people may know that Thou art the Lord God, and that Thou hast turned their heart back again.’

“‘Tuhan Allah Abraham, Ishak, dan Israel,’ nabi itu memohon, ‘biarlah diketahui pada hari ini bahwa Engkaulah Allah di Israel, dan bahwa aku ini hamba-Mu, dan bahwa aku telah melakukan segala perkara ini menurut firman-Mu. Dengarkanlah aku, ya Tuhan, dengarkanlah aku, supaya bangsa ini mengetahui bahwa Engkaulah Tuhan Allah, dan bahwa Engkau telah membalikkan hati mereka kembali.’”

“A silence, oppressive in its solemnity, rests upon all. The priests of Baal tremble with terror. Conscious of their guilt, they look for swift retribution.

“Mi kaŋ ban doo saa nɔni a ka sɔɔrɔya de la, bɛ i bɛɛ kan. Baali sarakabagaw bɛ siran kɛ ka jijiri. I hakilila i yɛrɛna jurumu la, u bɛ lajɛ ka kɔnɔman jurula don.”

“No sooner is the prayer of Elijah ended than flames of fire, like brilliant flashes of lightning, descend from heaven upon the upreared altar, consuming the sacrifice, licking up the water in the trench, and consuming even the stones of the altar. The brilliancy of the blaze illumines the mountain and dazzles the eyes of the multitude. In the valleys below, where many are watching in anxious suspense the movements of those above, the descent of fire is clearly seen, and all are amazed at the sight. It resembles the pillar of fire which at the Red Sea separated the children of Israel from the Egyptian host.

“NdiduƆ biaa Elijah aba no, ogya tɛɛtrɛɛtɛɛ a ɛte sɛ anyinam a ɛhyerɛn pa ara fi soro sian gu afɔrebukyia a wɔasi no so, hyew afɔrebɔ no, menemene nsu a ɛwɔ asubura no mu, na ɛhyew afɔrebukyia no abo mpo. Ogya no hyerɛn a emu yɛ den no ma bepɔw no hann, na ɛfura nnipadɔm no ani. Bon mu hɔ ase no, baabi a nnipa pii de adwennwen retwɛn wɔn a wɔwɔ atifi hɔ no nneyɛe no, wohu ogya no siane no pefee, na nea wohu no ma wɔn nyinaa ho dwiriw wɔn. Ɛte sɛ ogya dum a wɔwɔ Po Kɔkɔɔ no ho no, a ɛtetew Israel mma no fii Misraim dɔm no ho.”

“The people on the mount prostrate themselves in awe before the unseen God. They dare not continue to look upon the Heaven-sent fire. They fear that they themselves will be consumed; and, convicted of their duty to acknowledge the God of Elijah as the God of their fathers, to whom they owe allegiance, they cry out together as with one voice, ‘The Lord, He is the God; the Lord, He is the God.’ With startling distinctness the cry resounds over the mountain and echoes in the plain below. At last Israel is aroused, undeceived, penitent. At last the people see how greatly they have dishonored God. The character of Baal worship, in contrast with the reasonable service required by the true God, stands fully revealed. The people recognize God’s justice and mercy in withholding the dew and the rain until they have been brought to confess His name. They are ready now to admit that the God of Elijah is above every idol.” Prophets and Kings, 153.

“ꯆꯤꯡ ꯑꯗꯨꯗ ꯂꯩꯔꯤꯕ ꯃꯤꯌꯥꯝ ꯑꯗꯨꯅ ꯃꯤꯠꯌꯦꯡꯗ ꯑꯪꯉꯥꯡꯕ ꯑꯃꯨꯛ ꯅꯨꯡꯉꯥꯏꯗꯨꯅ ꯃꯤꯡꯉꯥꯡꯒꯤ ꯃꯐꯝꯗ ꯊꯤꯡꯅꯕ ꯑꯃꯨꯛ ꯁꯣꯡꯂꯤ꯫ ꯃꯍꯥꯛꯈꯣꯏꯅ ꯁ꯭ꯋꯔꯒꯗꯒꯤ ꯄꯤꯔꯛꯄ ꯃꯩ ꯑꯗꯨ ꯃꯈꯥ ꯌꯦꯡꯂꯒ ꯃꯈꯥ ꯆꯠꯊꯔꯛꯄꯗ ꯁꯥꯍꯁ ꯇꯧꯗꯦ꯫ ꯃꯈꯣꯏ ꯃꯁꯥꯒꯤ ꯃꯊꯪ ꯑꯗꯨ ꯃꯩꯅ ꯆꯥꯎꯈꯤꯒꯅꯤ ꯍꯥꯏꯅ ꯐꯥꯕꯤ꯫ ꯑꯃꯁꯨꯡ, ꯑꯩꯂꯥꯏꯖꯥꯒꯤ ꯏꯁ꯭ꯋꯔ ꯑꯗꯨ ꯃꯈꯣꯏꯒꯤ ꯄꯥꯈꯪꯒꯤ ꯏꯁ꯭ꯋꯔ ꯑꯣꯏꯔꯤ, ꯃꯍꯥꯛꯇ ꯃꯈꯣꯏꯅ ꯂꯥꯜꯂꯣꯟ ꯄꯤꯒꯗꯕꯅꯤ ꯍꯥꯏꯅ ꯃꯈꯣꯏꯒꯤ ꯇꯧꯔꯤꯕ ꯊꯕꯛ ꯑꯗꯨꯗ ꯆꯦꯠꯅ ꯈꯪꯗꯨꯅ, ꯃꯈꯣꯏꯅ ꯑꯃꯥ ꯑꯣꯏꯅ ꯑꯈꯟꯕ ꯈꯣꯡꯖꯦꯜꯗ ꯑꯃꯨꯛ ꯑꯦꯛꯈꯤ, ‘ꯑꯄꯥꯛꯄ ꯑꯗꯨꯅꯤ ꯏꯁ꯭ꯋꯔ; ꯑꯄꯥꯛꯄ ꯑꯗꯨꯅꯤ ꯏꯁ꯭ꯋꯔ।’ ꯈꯣꯡꯖꯦꯜ ꯑꯗꯨ ꯑꯉꯥꯡꯕ ꯃꯔꯨꯎ ꯑꯃꯅ ꯆꯤꯡ ꯑꯗꯨꯒꯤ ꯃꯊꯛꯇ ꯈꯣꯡꯗꯣꯛꯂꯛꯏ ꯑꯃꯁꯨꯡ ꯃꯈꯥꯗꯒꯤ ꯐꯥꯏꯕ ꯂꯝꯗ ꯏꯀꯣ ꯊꯥꯗꯣꯛꯏ꯫ ꯃꯈꯥꯗ ꯏꯁ꯭ꯔꯥꯌꯦꯜ ꯑꯗꯨ ꯀꯥꯏꯍꯧꯖꯔꯛꯈꯤ, ꯂꯥꯔꯨꯁꯤꯡꯗꯒꯤ ꯊꯥꯗꯣꯛꯂꯦ, ꯃꯅꯥꯠ ꯇꯥꯕ ꯃꯤ ꯑꯣꯏꯔꯛꯈꯤ꯫ ꯃꯈꯥꯗ ꯃꯤꯌꯥꯝ ꯑꯗꯨꯅ ꯃꯈꯣꯏꯅ ꯏꯁ꯭ꯋꯔꯕꯨ ꯀꯔꯝꯅ ꯌꯥꯝꯅ ꯂꯥꯏꯅꯤꯡꯍꯥꯟꯈꯤꯕꯒꯦ ꯍꯥꯏꯕ ꯎꯠꯂꯤ꯫ ꯑꯁꯤꯒꯤ ꯃꯐꯝꯗ, ꯑꯁꯦꯡꯕ ꯏꯁ꯭ꯋꯔꯅ ꯑꯉꯥꯡꯕ ꯃꯐꯝ ꯑꯃ ꯑꯗꯨꯒꯤ ꯅꯤꯌꯝꯒ ꯆꯥꯡꯗꯅ ꯕꯥꯜꯒꯤ ꯄꯨꯖꯥ ꯑꯗꯨꯒꯤ ꯃꯁꯤꯡ ꯑꯗꯨ ꯃꯄꯨꯡ ꯐꯥꯕ ꯑꯣꯏꯅ ꯐꯣꯡꯗꯣꯛꯂꯦ꯫ ꯃꯤꯌꯥꯝ ꯑꯗꯨꯅ, ꯃꯈꯣꯏꯕꯨ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯡ ꯀꯣꯟꯁꯤꯟꯅꯕꯒꯤ ꯃꯐꯝꯗ ꯄꯨꯔꯛꯄ ꯐꯥꯎꯕ ꯐꯖꯔꯛꯄ ꯍꯦꯛꯇ ꯊꯥꯕꯒꯤ ꯅꯨꯡꯉꯥꯏꯕ ꯑꯃꯁꯨꯡ ꯏꯀꯥꯏꯕ ꯎꯠꯂꯤ, ꯃꯍꯥꯛꯅ ꯅꯨꯡꯁꯤꯠ ꯑꯃꯁꯨꯡ ꯅꯣꯡ ꯈꯨꯝꯕ ꯑꯗꯨ ꯈꯣꯡꯍꯜꯂꯤꯕꯁꯤꯗꯤ꯫ ꯍꯧꯖꯤꯛ ꯃꯈꯣꯏ ꯑꯗꯨ ꯑꯩꯂꯥꯏꯖꯥꯒꯤ ꯏꯁ꯭ꯋꯔ ꯑꯗꯨ ꯄꯨꯠꯈꯤꯕ ꯂꯥꯏ ꯄꯨꯝꯅꯃꯛꯀꯤ ꯃꯊꯛꯇ ꯂꯩ ꯍꯥꯏꯕ ꯌꯥꯅꯕꯗ ꯄ꯭ꯔꯣꯁ꯭ꯇꯨꯠ ꯑꯣꯏꯈꯤ꯫” Prophets and Kings, 153.

How Long? Moses

Хэзээ хүртэл вэ? Мосе

The first time the symbolic question, “how long” is raised in the prophetic Word is in the eighth plague upon the Egyptians in the time of Moses. The eighth plague is “locusts” (a symbol of Islam) that are brought by an “east wind” (a symbol of Islam).

Далавдугаар гай гамшгийн үед, Мосегийн цагт египетчүүд дээр буусан тэр үед, эш үзүүллэгийн Үгэнд бэлгэдэлт “хэдий хүртэл” гэсэн асуулт анх удаа тавигддаг. Далавдугаар гай бол “царцаа” (Исламын бэлгэ тэмдэг) бөгөөд түүнийг “зүүн салхи” (Исламын бэлгэ тэмдэг) авчирдаг.

And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, tomorrow will I bring the locusts into thy coast: And they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: And they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers’ fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh.

ឡើយ ម៉ូសេ និង​អារ៉ុន​បាន​ចូល​ទៅ​ជួប​ផារ៉ោន ហើយ​ទូល​ទ្រង់​ថា៖ «ព្រះយេហូវ៉ា ជា​ព្រះ​នៃ​ជន​ហេប្រឺ មាន​ព្រះបន្ទូល​ដូច្នេះ​ថា៖ តើ​អ្នក​នឹង​បដិសេធ​មិន​ព្រម​បន្ទាប​ខ្លួន​នៅ​ចំពោះ​មុខ​អញ ដល់​កាលណា​ទៀត? ចូរ​អនុញ្ញាត​ឲ្យ​ប្រជារាស្ត្រ​របស់​អញ​ចេញ​ទៅ ដើម្បី​ឲ្យ​ពួកគេ​បាន​បម្រើ​អញ។ បើ​ពុំ​ដូច្នោះ​ទេ ប្រសិន​បើ​អ្នក​បដិសេធ​មិន​ព្រម​អនុញ្ញាត​ឲ្យ​ប្រជារាស្ត្រ​របស់​អញ​ចេញ​ទៅ មើល​ចុះ ថ្ងៃ​ស្អែក អញ​នឹង​នាំ​ហ្វូង​កណ្ដូប​ចូល​មក​ក្នុង​ព្រំដែន​របស់​អ្នក។ ហ្វូង​កណ្ដូប​នោះ​នឹង​គ្រប​មុខ​ផែនដី រហូត​ដល់​មិន​អាច​មើល​ឃើញ​ផែនដី​បាន​ឡើយ។ វា​នឹង​ស៊ី​សំណល់​ដែល​នៅ​សល់​ពី​អ្វី​ដែល​បាន​រួច​ផុត ដែល​នៅ​សល់​សម្រាប់​អ្នក​ពី​ភ្លៀង​ព្រិល ហើយ​វា​នឹង​ស៊ី​ដើម​ឈើ​គ្រប់​ដើម​ដែល​ដុះ​ឡើង​សម្រាប់​អ្នក​ពី​វាល​ស្រែ។ វា​នឹង​ពេញ​ផ្ទះ​របស់​អ្នក និង​ផ្ទះ​របស់​បាវ​បម្រើ​ទាំង​អស់​របស់​អ្នក ព្រម​ទាំង​ផ្ទះ​របស់​ជន​ជាតិ​អេស៊ីប​ទាំង​អស់​ផង​ដែរ ជា​អ្វី​ដែល​មិន​ដែល​ឪពុក​របស់​អ្នក ឬ​ឪពុក​បុព្វបុរស​របស់​អ្នក​បាន​ឃើញ​ឡើយ ចាប់​តាំង​ពី​ថ្ងៃ​ដែល​ពួកគេ​មាន​នៅ​លើ​ផែនដី រហូត​ដល់​ថ្ងៃ​នេះ»។ រួច​លោក​ក៏​បែរ​ខ្លួន ហើយ​ចេញ​ពី​មុខ​ផារ៉ោន​ទៅ។

And Pharaoh’s servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?

Mabatha a Faro a re go kwa yena: “Monna yo e tla ba moreo go rena go fihla neng? Lesa banna ba ye, gore ba direle Morena Modimo wa bona. Na ga o tsebe le bjale gore Egipita e sentšwe?”

And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the Lord your God: but who are they that shall go?

የሙሴና የአሮንም ዳግመኛ ወደ ፈርዖን ተመለሱ፤ እርሱም፣ «ሂዱ፥ እግዚአብሔርን አምላካችሁን አገልግሉ፤ ነገር ግን የሚሄዱት እነማን ናቸው?» አላቸው።

And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord.

Lalu Musa berkata, “Kami akan pergi dengan yang muda dan yang tua, dengan anak-anak lelaki dan anak-anak perempuan kami; dengan kawanan domba dan kawanan lembu kami, kami akan pergi, kerana kami harus mengadakan suatu perayaan bagi Tuhan.”

And he said unto them, Let the Lord be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the Lord; for that ye did desire. And they were driven out from Pharaoh’s presence.

Lalu dia berkata kepada mereka, “Kiranya TUHAN menyertai kamu, sebagaimana aku akan melepaskan kamu pergi bersama anak-anakmu yang kecil; waspadalah, karena malapetaka ada di hadapanmu. Tidak demikian! Pergilah sekarang, hai kamu yang laki-laki, dan beribadahlah kepada TUHAN; sebab itulah yang kamu kehendaki.” Lalu mereka dihalau dari hadapan Firaun.

And the Lord said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.

Lalu TUHAN berfirman kepada Musa, “Ulurkanlah tanganmu ke atas tanah Mesir untuk mendatangkan belalang, supaya mereka naik atas tanah Mesir dan memakan segala tumbuh-tumbuhan di tanah itu, yakni semua yang ditinggalkan oleh hujan es.” Maka Musa mengulurkan tongkatnya ke atas tanah Mesir, dan TUHAN mendatangkan angin timur ke atas negeri itu sepanjang hari itu dan sepanjang malam itu; dan ketika hari pagi, angin timur itu membawa belalang. Belalang-belalang itu naik ke atas seluruh tanah Mesir dan hinggap di seluruh wilayah Mesir; sangat dahsyatlah semuanya itu; sebelumnya tidak pernah ada belalang seperti itu, dan sesudahnya pun tidak akan ada lagi yang demikian. Sebab mereka menutupi permukaan seluruh bumi, sehingga negeri itu menjadi gelap; dan mereka memakan segala tumbuh-tumbuhan di tanah itu, serta segala buah pohon yang ditinggalkan oleh hujan es; maka tidak ada lagi sesuatu pun yang hijau yang tertinggal pada pohon-pohon ataupun pada tumbuh-tumbuhan di padang, di seluruh tanah Mesir.

Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the Lord. And the Lord turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. Exodus 10:3–19.

ꞌMe Faro u namar ka jingïakyrkieh ïa u Moses bad u Aaron; bad u la ong, Nga la leh pop pyrshah ïa U Trai U Blei jong phi, bad pyrshah ïa phi. Te mynta namarkata, to map, nga kyrpad ïa me, ïa ka pop jong nga tang kane ka sien, bad kyrpad ïa U Trai U Blei jong phi, ba Un shim noh na nga tang ïa kane ka jingïap. Bad u la mih noh na u Faro, bad u la kyrpad ïa U Trai. Bad U Trai u la pynkylla da ka lyer sepngi kaba khraw bad kaba jur, kaba la rong noh ïa ki lokot, bad bret noh ïa ki ha ka Duriaw Basaw; ym shym la sah wat tang kawei ka lokot ha ki pud baroh jong ka Ijipt. Eksodos 10:3–19.

First “the Lord God of the Hebrews” asks, How long wilt thou refuse to humble thyself before me?” and then Pharaoh’s servants thereafter asked Pharaoh again, “How long shall this man be a snare unto us?” The question is asked during the eighth plague, which aligns with 9/11 for several reasons. The tenth plague is the slaying of the first born, which aligns with the cross and is followed by the disappointment by the Red Sea, which inspiration aligns with the disappointment of the disciples at the cross, which aligns with the great disappointment of the Millerites in 1844. Those three witnesses all align with the Sunday law. The tenth plague is the Sunday law and two plagues earlier the eighth plague brought the “locusts” upon an “east wind.” The “locusts” filled the entire earth, just as Islam is shaking the entire world today as it has spread its darkness through forced immigration. The “desert locust’s” Latin name is “locusta migratoria,” representing the spread of Islam through immigration that is typified in the natural world as migration.

Mula-mula “Tuhan Allah orang Ibrani” bertanya, “Berapa lama lagi engkau enggan merendahkan dirimu di hadapan-Ku?” lalu sesudah itu hamba-hamba Firaun kembali bertanya kepada Firaun, “Berapa lama lagi orang ini akan menjadi jerat bagi kami?” Pertanyaan itu diajukan pada tulah yang kedelapan, yang selaras dengan 9/11 karena beberapa alasan. Tulah yang kesepuluh ialah pembunuhan anak sulung, yang selaras dengan salib dan diikuti oleh kekecewaan di tepi Laut Merah, yang oleh ilham disejajarkan dengan kekecewaan para murid pada waktu salib, yang selaras dengan Kekecewaan Besar kaum Millerit pada tahun 1844. Ketiga saksi itu semuanya selaras dengan undang-undang hari Minggu. Tulah yang kesepuluh ialah undang-undang hari Minggu, dan dua tulah sebelumnya, tulah yang kedelapan, mendatangkan “belalang” dengan perantaraan “angin timur.” “Belalang-belalang” itu memenuhi seluruh bumi, sama seperti Islam sedang mengguncang seluruh dunia pada masa kini ketika ia telah menyebarkan kegelapannya melalui imigrasi paksa. Nama Latin “belalang padang gurun” ialah “locusta migratoria,” yang melambangkan penyebaran Islam melalui imigrasi yang ditipologikan dalam dunia alamiah sebagai migrasi.

The ninth plague was a darkness that could be felt.

Keenool ea borobong e ne e le lefifi le ka utlwiwago.

And the Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. Exodus 10:21–23.

Mawu la gblɔ na Mose be, “Keke wò asi ɖe dziƒo, be viviti nanɔ Egipteƒe anyigba dzi, viviti si woate ŋu asẽe gɔ̃ hã.” Eye Mose keke eƒe asi ɖe dziƒo; eye viviti tsitsirãtãe aɖo Egipteƒe anyigba blibo dzi ŋkeke etɔ̃: Womate ŋu kpɔ nɔewo o, eye ame aɖeke mefɔ tso eƒe nɔƒe o ŋkeke etɔ̃; gake Israelviwo katã siwo le woƒe nɔƒewo la, kekeli nɔ wo si. Exodus 10:21–23.

In the symbolism of “how long” represented by Mount Carmel and Elijah there is a distinction manifested when the fire comes down out of heaven. Elijah’s God did what Baal cannot do. In Millerite history the distinction was made between fallen Sardian Protestantism and Millerite Adventism. With Moses the distinction was darkness or light. There was light in the Hebrew homes. Isaiah further informs us that those who have no light in Moses line, who are also those destroyed by Elijah, and those who lose the mantle of Protestantism in the Millerite time period are a “people” who “hear” “indeed, but understand not; and see” “indeed, but perceive not.” Then a pronouncement is made of these people which states, “Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Mo tshwantshetsong ya “gore lobaka lo le kae” e e emetsweng ke Thaba ya Karmele le Elija go na le kgaoganyo e e bonaladiwang fa molelo o fologa o tswa legodimong. Modimo wa ga Elija o dirile se Baebele e sa kgoneng go se dira. Mo hisitoring ya Bamilerite, kgaoganyo e ne ya dirwa magareng ga Boprotestanta jwa Sarde jo bo wetseeng le Boadventiste jwa Bamilerite. Ka Moshe, kgaoganyo e ne e le lefifi kgotsa lesedi. Go ne go na le lesedi mo magaeng a Baebele. Isaia o tswelela go re itsise gore bao ba se nang lesedi mo moleng wa ga Moshe, ba gape e leng bone ba senngwang ke Elija, le bao ba latlhegelwang ke seaparo sa Boprotestanta mo lobakeng lwa Bamilerite, ke “setšhaba” se se “utlwang” “ruri, fela se sa tlhaloganye; mme se bona” “ruri, fela se sa lemoge.” Go tswa foo go dirwa kitsiso ka batho bano e e reng, “Nonaatsa pelo ya setšhaba seno, o bo o dira ditsebe tsa bone gore di nne bokete, mme o tswale matlho a bone; gore ba se ka ba bona ka matlho a bone, le go utlwa ka ditsebe tsa bone, le go tlhaloganya ka pelo ya bone, mme ba sokologe, ba bo ba fodiwe.”

Willing to do the work, but overwhelmed with the assignment to preach to those who will not listen Isaiah “then said,” “Lord, how long?”

Va ikemiselitsego go dira tiro, mme a imelwa ke kabelo ya go rerela ba ba sa tleng go reetsa, Isaia “a ba a re,” “Morena, go tla nna jalo go fitlha leng?”

The last three of Egypt’s ten plagues provide a witness of the three steps from 9/11 unto the Sunday law. On August 11, 1840 the first angel’s message was empowered, and on April 19, 1844 the second angel arrived and was empowered at the Exeter Camp Meeting August 12–17, and the third angel arrived on October 22, 1844. The third angel aligns with the Sunday law, and therefore identifies a three-step process for you cannot have a third, without a first and a second.

Roitabupelo tse tharo tša mafelelo tša dikotlo tše lesome tša Egipita di nea bohlatse bja dikgato tše tharo go tloga go 9/11 go ya molaong wa Lamorena. Ka la 11 Phato, 1840 molaetša wa morongwa wa mathomo o ile wa fiwa maatla, gomme ka la 19 Moranang, 1844 morongwa wa bobedi a fihla gomme a fiwa maatla Sebokeng sa Mešaša sa Exeter ka la 12–17 Phato, gomme morongwa wa boraro a fihla ka la 22 Diphalane, 1844. Morongwa wa boraro o sepedišana le molao wa Lamorena, ka gona o laetša tshepedišo ya dikgato tše tharo, gobane go ka se be le wa boraro ge go se na wa mathomo le wa bobedi.

“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

“Masej yang pertama dan kedua telah disampaikan pada tahun 1843 dan 1844, dan sekarang kita berada di bawah pemberitaan masej yang ketiga; tetapi ketiga-tiga masej itu masih harus diberitakan. Sekarang pun sama pentingnya seperti dahulu bahawa masej-masej itu diulangi kepada mereka yang sedang mencari kebenaran. Dengan pena dan suara kita harus mengumandangkan pemberitaan itu, sambil menunjukkan urutannya, serta penerapan nubuatan-nubuatan yang membawa kita kepada masej malaikat yang ketiga. Tidak mungkin ada yang ketiga tanpa yang pertama dan yang kedua. Masej-masej ini harus kita sampaikan kepada dunia melalui penerbitan-penerbitan, dalam khotbah-khotbah, dengan menunjukkan dalam alur sejarah nubuatan perkara-perkara yang telah berlaku dan perkara-perkara yang akan berlaku.” Selected Messages, buku 2, 104, 105.

The tenth plague of Egypt has been aligned by inspiration with the cross and the following disappointment associated with it. The tenth plague is therefore the third message, which of prophetic necessity must be preceded by a first and second message. At 9/11 the Lord asked Pharaoh, “how long” and immediately thereafter Pharaoh’s servants also asked, “how long.” After Moses delivered God’s question of “how long” to Pharaoh, and just before the servants repeat the question of Moses to Pharaoh, Moses marks a turning point as, “he turned himself, and went out from Pharaoh.” Exodus 10:6.

Kolu la khumi la Egipita li vhunedziswe nga uhevhedzwa na tshifhambano na u kulea nungo ho tevhelaho ho no itelana natsho. Ngauralo, kolu la khumi ndi mulaedza wa vhuraru, une nga ndeme ya vhuporofita wa tea u rangiwa nga mulaedza wa u thoma na wa vhuvhili. Kha 9/11 Murena o vhudzisa Faro a ri, “u swika lini,” nahone nga u ṱavhanya nga murahu ha zwenezwo vhashumeli vha Faro na vhone vha vhudzisa vha ri, “u swika lini.” Musi Mushe o no isa mbudziso ya Mudzimu ya, “u swika lini” kha Faro, nahone phanḓa ha musi vhashumeli vha tshi dovha vha vhudzisa Faro mbudziso ya Mushe, Mushe u swaya tshifhinga tsha u shanduka nga maipfi aya: “a rembuluwa, a bva kha Faro.” Ekisodo 10:6.

9/11 was a prophetic turning point, that was typified when Moses delivered the plague of locusts that came on the east wind.

9/11 ialah suatu titik peralihan nubuat, yang ditandai secara tipologis ketika Musa mendatangkan tulah belalang yang datang dengan angin timur.

“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.” Bible Echo, August 26, 1895.

“Ho na le linako tseo e leng liphetoho tsa bohlokoa historing ea lichaba le ea kereke. Ka taolong ea Molimo, ha maqakabetsi ana a fapaneng a fihla, leseli la nako eo lea fanoa.” Bible Echo, August 26, 1895.

The next plague produced darkness or light depending on which class you were in. 9/11 was a “turning point in the history of nations and of the church.” At that point God’s people were called to return and walk in the old paths, but they refused to walk therein and hearkened not to the sound of the trumpet. A separation between darkness and light was accomplished after Elijah, and Moses asked, “how long?” She further states in the passage:

Tshidzedze tshi tevhelaho tsho bveledza swiswi kana tshedza zwi tshi ya nga uri wo vha u kha tshigwada tshifhio. 9/11 yo vha “tshiimo tsha u shanduka kha ḓivhazwakale ya dzitshaka na ya kereke.” Nga tshenetsho tshifhinga vhathu vha Mudzimu vho vhidzwa uri vha humele murahu vha tshimbile kha nḓila dza kale, fhedzi vho hana u tshimbila khadzo nahone a vho ngo thetshelesa mubvumo wa phalaphala. U fhandekana ha swiswi na tshedza ho vuledzwa nga murahu ha Elija, nahone Mushe a vhudzisa a ri, “u swika lini?” U dovha a amba kha ndimana yeneyo:

“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.” Bible Echo, August 26, 1895.

“Ada masa-masa yang merupakan titik balik dalam sejarah bangsa-bangsa dan gereja. Dalam penyelenggaraan Allah, apabila berbagai krisis ini tiba, terang untuk masa itu diberikan. Jika terang itu diterima, akan ada kemajuan rohani; jika ditolak, maka kemerosotan rohani dan kebinasaan akan menyusul.” Bible Echo, 26 Agustus 1895.

We will continue the subject of “how long” in the next article.

Re tla tswelela ka kgang ya “go fitlha leng” mo setlhogong se se latelang.

“In May, 1842, a General Conference was convened in Boston, Massachutes. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

“Pada bulan Mei 1842, suatu General Conference telah diadakan di Boston, Massachutes. Pada pembukaan pertemuan ini, Saudara Charles Fitch dan Apollos Hale, dari Haverhill, telah mengemukakan nubuatan bergambar Daniel dan Yohanes, yang telah mereka lukiskan pada kain, beserta angka-angka nubuatan, yang menunjukkan penggenapannya. Saudara Fitch, ketika menjelaskan daripada petanya di hadapan Conference itu, berkata bahawa, ketika meneliti nubuatan-nubuatan ini, dia telah berfikir bahawa jika dia dapat menghasilkan sesuatu seperti yang dipersembahkan di sini, hal itu akan mempermudahkan perkara tersebut dan menjadikannya lebih mudah baginya untuk membentangkannya kepada suatu hadirin. Di sinilah terdapat lebih banyak terang pada jalan kita. Saudara-saudara ini sedang melakukan apa yang telah Tuhan tunjukkan kepada Habakuk dalam penglihatannya 2,468 tahun sebelumnya, dengan berfirman, ‘Tuliskanlah penglihatan itu dan buatlah itu jelas di atas loh-loh, supaya orang yang membacanya dapat berlari. Kerana penglihatan itu masih untuk suatu waktu yang telah ditetapkan.’ Habakuk 2:2.”

“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

“Selepas beberapa perbincangan mengenai perkara itu, telah diputuskan sebulat suara supaya tiga ratus yang serupa dengan yang ini dicetak secara litograf, dan hal itu segera dilaksanakan. Carta-carta itu disebut ‘carta-carta ’43.’ Persidangan ini sangat penting.” The Autobiography of Joseph Bates, 263.

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

“Ndzi vonile leswaku chati ya 1843 yi kongomisiwe hi voko ra Hosi, naswona a yi fanelanga ku cinciwa; leswaku tinhlayo a ti ri hilaha A swi lavaka hakona; leswaku voko ra Yena a ri ri ehenhla ka swona naswona ri fihlele xihoxo eka tinhlayo tin’wana, leswaku ku nga vi na un’we loyi a nga xi vonaka, ku fikela loko voko ra Yena ri susiwa.” Early Writings, 74.

“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.

“E ka bo e le bopaki jo bo kopaneng jwa bareri le dikwalopaka tsa go Tla ga Bobedi, fa ba ne ba eme mo ‘tumelong ya kwa tshimologong,’ gore phasalatso ya tšhate e ne e le tiragalo ya Habakuke 2:2, 3. Fa tšhate e ne e le kgang ya porofeto (mme ba ba e ganang ba tlogela tumelo ya kwa tshimologong), foo go latela gore BC 457 e ne e le ngwaga o go tshwanetseng go balelwa malatsi a 2300 go tswa mo go one. Go ne go tlhokega gore 1843 e nne nako ya ntlha e e phasaladitsweng gore ‘ponatshegelo’ e tle e ‘diege,’ kgotsa gore go nne le nako ya tiego, e mo go yone setlhopha sa basetsana se neng se tshwanetse go otsela le go robala mo tabeng e kgolo ya nako, fela pele ga ba ne ba tla go tsosiwa ke Selo sa Bogare jwa Bosigo.” Second Advent Review and Sabbath Herald, Volume I, Number 2, James White.