The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.

Mojaro wa moedi wa pono. Bjale go reng ka wena, ge o rotogetše ka moka marulelong? Wena yo o tletšego meferefereng, motse wa lešata, motse wa lethabo: banna ba gago ba bolailwego ga se ba bolawa ka tšhoša, le gona ga se ba hwa ntweng. Babuši ba gago ka moka ba tšhabile gotee, ba tlemilwe ke baruma-ka-metsu: bohle bao ba hweditšwego go wena ba tlemilwe gotee, bona ba ba tšhabilego ba etšwa kgole. Ke ka baka leo ke rilego, Ntebeleleng thoko; ke tla lla o šoro, le se ke la itapiša go nkhomotša, ka baka la go senywa ga morwedi wa setšhaba sa ka. Gobane ke letšatši la tlaišego, le la go gatakelwa, le la pherekano ke Morena Modimo wa mašaba mo moeding wa pono, la go phušola merako, le la go llela dithabeng. Jesaya 22:1–5.

In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.

Di dalam kitab Yesaya, kata “beban” ditemukan delapan belas kali. Sebelas dari rujukan itu secara langsung menunjuk kepada nubuat kebinasaan, dan tujuh rujukan lainnya mengacu pada suatu beban sebagai sesuatu yang dipikul di atas bahu. Hanya satu dari rujukan yang diterjemahkan sebagai “beban” itu yang menyatakan sesuatu yang dipikul di atas bahu dan sekaligus merupakan nubuat kebinasaan. Saya bermaksud membahas satu rujukan itu, yaitu kata Ibrani yang menunjuk kepada sesuatu yang dipikul, tetapi juga merupakan nubuat kebinasaan; karena itu saya menegaskan pembedaan ini sejak awal, meskipun kita tidak akan kembali kepada fakta-fakta ini sampai nanti.

The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.

Khaolo ha e hlake mabapi le tlhaloso ea “phula ea pono,” hobane e tsejoa e le “Motse oa Davida” hape e le “Jerusalema.” Phula ea pono ke sesupo sa Boadvente ba Laodisea nakong ea histori ea litemana tse tšeletseng tsa ho qetela tsa Daniele leshome le motso o mong. Esaia o ile a beha moelelo oa timetso ena ka histori e emetsoeng khaolong ea mashome a mabeli, ka ho hlalosa ho hapa ha lefatše butle-butle ke morena oa Assyria, ea neng a rometse moetapele oa sesole ea bitsoang Tartane hore a hape motse o Egepeta o bitsoang Ashdode.

The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.

Molao wa Sontaga o lemogilwe mo go Daniele 11:41, mme o supa ditlhopha tse tharo tse “falolang” seatla sa bopapa ka nako ya molao wa Sontaga.

In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.

Pada tahun Tartan datang ke Asdod, (ketika Sargon, raja Asyur, mengutus dia,) lalu ia berperang melawan Asdod dan merebutnya; pada waktu itu TUHAN berfirman dengan perantaraan Yesaya bin Amoz, demikian: “Pergilah, lepaskan kain kabung dari pinggangmu, dan tanggalkan kasutmu dari kakimu.” Lalu dilakukannyalah demikian, berjalan dengan telanjang dan berkaki ayam. Maka TUHAN berfirman: “Seperti hamba-Ku Yesaya telah berjalan dengan telanjang dan berkaki ayam tiga tahun lamanya menjadi suatu tanda dan pertanda terhadap Mesir dan terhadap Etiopia; demikianlah raja Asyur akan menggiring orang-orang Mesir sebagai tawanan, dan orang-orang Etiopia sebagai orang buangan, yang muda dan yang tua, dengan telanjang dan berkaki ayam, bahkan dengan pantat tersingkap, menjadi malu bagi Mesir. Maka mereka akan takut dan menjadi malu karena Etiopia, pengharapan mereka, dan karena Mesir, kemegahan mereka. Dan penduduk pulau ini akan berkata pada hari itu: Lihatlah, demikianlah nasib tempat kami menaruh pengharapan, ke mana kami lari mencari pertolongan supaya dilepaskan dari raja Asyur; dan bagaimanakah kami dapat luput?” Yesaya 20:1–6.

The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.

Umbuzo owabuzwayo ngabakhileyo besiqhingi ngothi, bangasinda kanjani enkosini yase-Asiriya, emelelwa futhi njengenkosi yasenyakatho kuDaniyeli ishumi nanye.

He [the king of the north] 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.

Akena [inkosi yasenyakatfo] itawungena futsi eveni lenhle, futsi emave lamanyenti atawubhujiswa; kepha laba bayawuphunyuka esandleni sayo, ngisho i-Edomu, neMowabi, kanye nalabakhulu kubantfwana baka-Amoni. Danyela 11:41.

In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.

Dalam ayat ini, undang-undang Ahad di Amerika Syarikat dikenal pasti, dan terdapat beberapa nuansa halus dalam petikan Daniel yang wajar dipertimbangkan. Terdapat tiga ayat berturut-turut dalam Daniel sebelas ayat empat puluh hingga empat puluh tiga yang semuanya mengenal pasti “negara-negara.” Dalam ayat empat puluh, negara-negara yang mewakili bekas Kesatuan Soviet telah disapu oleh kepausan dan Amerika Syarikat pada tahun 1989. Ahli-ahli sejarah moden mengesahkan hakikat ini.

Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.

Maka dalam ayat empat puluh dua kita mendapati kata “negara-negara” mewakili semua negara di planet bumi, ketika raja dari utara (kepausan) menaklukkan Mesir, yang mewakili seluruh dunia. Itulah salah satu daripada nuansa tersebut. Satu lagi daripada dua nuansa yang saya maksudkan dalam tiga ayat itu melibatkan kata “terlepas” dalam ayat empat puluh satu dan kemudian sekali lagi dalam ayat empat puluh dua. Kedua-duanya ialah dua perkataan Ibrani yang berbeza, walaupun kedua-duanya diterjemahkan sebagai “terlepas.” Perkataan Ibrani yang diterjemahkan sebagai “terlepas” dalam ayat empat puluh dua membawa maksud tidak menemukan kelepasan, kerana apabila “sepuluh raja” yang mewakili Pertubuhan Bangsa-Bangsa Bersatu bersetuju untuk menyerahkan kerajaan satu dunia mereka kepada penguasaan binatang kepausan itu, tidak ada jalan untuk terlepas—tidak ada kelepasan.

And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.

Ⲁⲩⲱ ⲡⲓⲙⲏⲧ ⲛ̀ⲧⲁⲡⲉ ⲉⲧⲁⲕⲛⲁⲩ ⲉⲣⲱⲟⲩ ⲛⲉ ⲙⲏⲧ ⲛ̀ⲣ̀ⲣⲟ, ⲛⲏ ⲉⲧⲉ ⲙ̀ⲡⲁⲧⲟⲩϫⲓ ⲛ̀ⲟⲩⲙⲉⲧⲟⲩⲣⲟ ϣⲁ ϯⲛⲟⲩ; ⲁⲗⲗⲁ ⲥⲉⲛⲁϫⲓ ⲛ̀ϭⲟⲙ ϩⲱⲥ ⲣ̀ⲣⲟ ⲟⲩⲛⲟⲩ ⲛ̀ⲥⲁϣϥ ⲛⲉⲙ ⲡⲓⲑⲏⲣⲓⲟⲛ. Ⲛⲁⲓ ϯⲟⲩⲟⲓ ⲛ̀ϩⲏⲧ ⲟⲩⲱⲧ, ⲟⲩⲟϩ ⲥⲉⲛⲁϯ ⲛ̀ⲧⲟⲩϭⲟⲙ ⲛⲉⲙ ⲧⲟⲩϫⲟⲙ ⲙ̀ⲡⲓⲑⲏⲣⲓⲟⲛ. Ⲛⲁⲓ ⲥⲉⲛⲁⲉⲣⲡⲟⲗⲉⲙⲟⲥ ⲛⲉⲙ ⲡⲓϩⲓⲏⲃ, ⲟⲩⲟϩ ⲡⲓϩⲓⲏⲃ ⲉϥⲉϭⲣⲟ ϩⲁⲣⲱⲟⲩ; ϫⲉ ⲛ̀ⲑⲟϥ ⲡⲉ Ⲡϭⲟⲓⲥ ⲛ̀ⲛⲓϭⲟⲓⲥ, ⲟⲩⲟϩ ⲡ̀Ⲟⲩⲣⲟ ⲛ̀ⲛⲓⲣ̀ⲣⲟ: ⲟⲩⲟϩ ⲛⲏ ⲉⲧϣⲟⲡ ⲛⲉⲙⲁϥ, ⲛⲏ ⲉⲧⲁϥⲙⲟⲩϯ ⲉⲣⲱⲟⲩ, ⲟⲩⲟϩ ⲉⲧⲥⲱⲧⲡ, ⲟⲩⲟϩ ⲉⲧⲟⲩⲱϣ. Ⲟⲩⲟϩ ϥϫⲱ ⲙ̀ⲙⲟⲥ ⲛⲏⲓ ϫⲉ, Ⲛⲓⲙⲱⲟⲩ ⲉⲧⲁⲕⲛⲁⲩ ⲉⲣⲱⲟⲩ, ⲡⲓⲙⲁ ⲉⲧⲉ ϯⲥϩⲓⲙⲓ ⲛ̀ⲡⲟⲣⲛⲏ ⲣⲱⲧⲉⲛ ϩⲓϫⲱⲟⲩ, ϩⲁⲛⲗⲁⲟⲥ ⲛⲉ, ⲛⲉⲙ ϩⲁⲛⲙⲏϣ, ⲛⲉⲙ ϩⲁⲛⲉⲑⲛⲟⲥ, ⲛⲉⲙ ϩⲁⲛⲁⲥⲡⲓ. Ⲟⲩⲟϩ ⲡⲓⲙⲏⲧ ⲛ̀ⲧⲁⲡⲉ ⲉⲧⲁⲕⲛⲁⲩ ⲉⲣⲱⲟⲩ ϩⲓϫⲉⲛ ⲡⲓⲑⲏⲣⲓⲟⲛ, ⲛⲁⲓ ⲥⲉⲛⲁⲙⲉⲥⲧⲉ ϯⲥϩⲓⲙⲓ ⲛ̀ⲡⲟⲣⲛⲏ, ⲟⲩⲟϩ ⲥⲉⲛⲁⲁⲓⲥ ⲛ̀ⲣⲉϥϣⲁⲩ ⲟⲩⲟϩ ⲃⲏⲕ, ⲟⲩⲟϩ ⲥⲉⲛⲁⲟⲩⲱⲙ ⲛ̀ⲧⲉⲥⲥⲁⲣⲝ, ⲟⲩⲟϩ ⲥⲉⲛⲁⲣⲱⲕϩ ⲙ̀ⲙⲟⲥ ⲛ̀ϧⲣⲱⲙ. Ϫⲉ Ⲫϯ ⲁϥϭⲓϣⲓ ⲉ̀ⲧⲟⲩϩⲏⲧ ⲉ̀ⲡϫⲱⲕ ⲙ̀ⲡⲉϥⲟⲩⲱϣ, ⲟⲩⲟϩ ⲉ̀ⲧⲱⲙⲧ, ⲟⲩⲟϩ ⲉ̀ϯ ⲛ̀ⲧⲟⲩⲙⲉⲧⲟⲩⲣⲟ ⲙ̀ⲡⲓⲑⲏⲣⲓⲟⲛ, ϣⲁⲧⲉ ⲛⲓϣⲁϫⲓ ⲛ̀ⲧⲉ Ⲫϯ ϫⲱⲕ ⲉ̀ⲃⲟⲗ. Ⲁⲡⲟⲕⲁⲗⲩⲯⲓⲥ 17:12–17.

These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.

“ꯔꯥꯖꯥ ꯇꯔꯥ” ꯑꯁꯤ ꯑꯇꯣꯞ-ꯑꯇꯣꯞ ꯑꯃꯁꯨꯡ ꯑꯦꯂꯥꯢꯖꯥꯒꯤ ꯋꯥꯔꯣꯜꯗꯥ ꯑꯣꯏꯅ ꯎꯠꯂꯛꯄꯥ ꯌꯥꯎꯋꯦ; ꯑꯦꯂꯥꯢꯖꯥꯒꯤ ꯋꯥꯔꯣꯜꯗꯥ, ꯏꯖ꯭ꯔꯥꯑꯦꯜꯒꯤ ꯔꯥꯖꯥ ꯑꯍꯥꯕꯁꯤ ꯄꯨꯔꯤꯡ ꯇꯔꯥꯒꯤ ꯃꯐꯝ ꯑꯣꯏꯔꯝꯃꯤ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛ ꯖꯦꯖꯦꯕꯦꯜꯒꯥ ꯂꯨꯍꯣꯡꯂꯤꯕꯅꯤ꯫ ꯖꯦꯖꯦꯕꯦꯜꯑꯁꯤ ꯑꯥꯗꯨꯒꯤ ꯑꯍꯥꯟꯕ ꯃꯇꯝꯗꯥ ꯄꯥꯄꯁꯤꯅꯤ, ꯑꯦꯂꯥꯢꯖꯥꯑꯁꯤ ꯑꯍꯨꯝꯁꯨꯕ ꯁ꯭ꯋꯔꯒꯗꯨꯠꯀꯤ ꯄꯥꯎꯖꯦꯜꯒꯤ ꯄꯥꯎꯈꯨꯝ ꯄꯤꯕ ꯊꯥꯗꯣꯛꯄꯥꯁꯤꯡꯅꯤ, ꯑꯃꯁꯨꯡ ꯑꯍꯥꯕꯁꯤ ꯔꯥꯖꯥ ꯇꯔꯥꯒꯤ ꯏꯀꯥꯏꯁꯤꯡꯒꯤ ꯃꯐꯝꯅꯤ꯫ ꯁꯟꯗꯦ ꯂꯥꯣꯒꯤ ꯃꯥꯎꯡ ꯃꯇꯝꯒꯤ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯍꯤꯁꯇꯣꯔꯤꯗꯥ ꯑꯍꯥꯕꯁꯤ ꯌꯨꯅꯥꯏꯇꯦꯗ ꯅꯦꯁꯟꯁꯀꯤ ꯃꯐꯝ ꯑꯣꯏꯅ ꯌꯨꯅꯥꯏꯇꯦꯗ ꯁ꯭ꯇꯦꯠꯁꯀꯤ ꯃꯣꯔꯨꯞ ꯑꯣꯏꯔꯤꯕꯁꯨ ꯃꯤꯊꯣꯞꯂꯤ꯫ ꯃꯤꯁꯔꯤꯝ ꯑꯁꯤ ꯑꯁꯤꯔꯤꯌꯥꯅ ꯐꯥꯡꯈꯤꯕ ꯃꯇꯝꯗꯥ, ꯗꯥꯅꯤꯑꯦꯜ 11:42ꯗꯒꯤ ꯎꯠꯂꯛꯄꯥ ꯎꯠꯇꯔ ꯂꯩꯕꯥ ꯔꯥꯖꯥꯅ ꯄꯥꯄꯜ ꯄꯥꯋꯔꯗꯥ ꯃꯈꯣꯏꯒꯤ ꯔꯥꯖ꯭ꯌ ꯑꯄꯤꯕꯥꯕꯨ ꯌꯥꯔꯣꯏ ꯍꯥꯏꯅ ꯔꯥꯖꯥ ꯇꯔꯥꯁꯤꯡꯅ ꯁꯍꯃꯠ ꯇꯧꯍꯟꯕꯥ ꯂꯥꯞꯊꯣꯛꯈꯤꯕ ꯑꯗꯨ ꯑꯣꯏꯔꯤ꯫

“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

“Ta phetetso ya makgaolakgang e ntse e atamela, go botlhokwa thata gore go nne le kutlwano le bongwe mo gare ga didirisiwa tsa Morena. Lefatshe le tletse matsubutsubu le ntwa le kganetsano. Le fa go ntse jalo, ka fa tlase ga tlhogo e le nngwe—maatla a bopapa—batho ba tla kopana go ganetsa Modimo mo mothong wa basupi ba Gagwe. Kopano eno e tiisiwa ke motlhanogi yo mogolo. Fa a ntse a batla go kopanya batlhanka ba gagwe mo go lwantsheng boammaaruri, o tla dira go aroganya le go gasamisa ba bo emang nokeng. Lefufa, go belaela mo go bosula, go bua bosula, tsotlhe tsotlhe di rotloediwa ke ene gore go tlhagisiwe go tlhoka kutlwano le dikgaogano.” Testimonies, volume 7, 182.

In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.

Dalam ayat empat puluh satu kita mendapati kata “terlepas”, dan kita juga mendapati kata “terlepas” dalam ayat empat puluh dua, tetapi kedua-duanya ialah dua perkataan Ibrani yang berbeza. Perkataan yang diterjemahkan sebagai “terlepas” dalam ayat empat puluh satu bererti terlepas seolah-olah melalui kelicinan. Inilah perkataan yang diterjemahkan sebagai “terlepas” dalam ayat enam, Yesaya pasal dua puluh. “Pada hari itu” “penduduk pulau ini” bertanya bagaimana mereka dapat terlepas daripada orang Asyur yang “pada hari itu” sedang secara beransur-ansur menakluk dunia sebagaimana digambarkan dalam Daniel sebelas dan beberapa petikan Kitab Suci yang lain.

In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.

“Dalam Daniel pasal sebelas ayat empat puluh satu, apabila kepausan, atau sebagaimana Daniel menggambarkannya, raja utara, atau sebagaimana Yesaya menggambarkannya, orang Asyur itu, sedang menaklukkan ‘tanah yang permai’ yang melambangkan Amerika Serikat, terdapat dua golongan yang dikenali.”

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.

Naye pia ataingia katika nchi ile ya utukufu, na nchi nyingi zitaangushwa; lakini hawa wataokoka kutoka mkononi mwake, yaani, Edomu, na Moabu, na wakuu wa wana wa Amoni. Danieli 11:41.

One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”

Sebuah pihak ialah “banyak” yang akan ditumbangkan, dan pihak yang satu lagi dilambangkan sebagai “Edom, Moab dan kepala bani Amon.” Pada masa undang-undang Ahad, Wahyu lapan belas ayat empat menyeru mereka yang masih berada di Babilon supaya “keluar.”

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.

Ин би осмон овозы дигаре шунидам, ки мегуфт: «Аз вай берун оед, эй қавми Ман, то дар гуноҳҳои вай шарик нагардед ва аз офатҳои вай насибае наёбед». Ваҳй 18:4.

Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.

Edom, Moab, dan para pemuka bani Amon ialah mereka yang terlepas oleh kelicikan, sebagaimana bangsa-bangsa di pulau itu dalam Yesaya dua puluh berharap hendak berbuat demikian.

In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.

Dalam ayat empat puluh satu, nuansa lain yang saya maksudkan ialah bahwa dalam ayat empat puluh, empat puluh satu, dan empat puluh dua kita menemukan kata “negara-negara,” tetapi dalam ayat empat puluh satu kata itu merupakan kata tambahan, bukan terdapat dalam kata-kata asli Daniel dan tidak seharusnya ada di sana. Banyak negara ditumbangkan sebagai penggenapan ayat empat puluh pada keruntuhan Uni Soviet, dan banyak negara ditaklukkan ketika kepausan mengambil alih Perserikatan Bangsa-Bangsa. Tetapi pada waktu undang-undang hari Minggu di Amerika Serikat, “banyak” yang ditumbangkan itu bukanlah banyak negara; mereka hanya dapat berarti orang-orang Masehi Advent Hari Ketujuh.

“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.

“སྟོན་པའི་བདེན་པའི་འོད་དེ་ཁྱེད་ལ་བསྟན་ནས། བཀའ་རྒྱ་བཞི་པའི་སྤྱི་བོའི་ཉིན་མོ་དེ་གསལ་བར་བྱས་ཤིང་། གཟའ་ཉི་མའི་ཉིན་མོ་བསྲུང་བའི་ཆེད་དུ་དཀོན་མཆོག་གི་བཀའ་ཆོས་ནང་ལ་གཞི་རྟེན་གང་ཡང་མེད་པ་བསྟན་ཀྱང་། ཁྱེད་ཀྱིས་ད་དུང་སྤྱི་བོ་རྫུན་མ་དེ་ལ་འཇུས་ནས། དཀོན་མཆོག་གིས ‘ངའི་ཉིན་མོ་དམ་པ་’ ཞེས་གསུངས་པའི་སྤྱི་བོ་དེ་དམ་པར་མི་བསྲུང་ན། ཁྱེད་ཀྱིས་གཅན་གཟན་གྱི་རྟགས་དེ་ལེན་པ་ཡིན། འདི་ནམ་ཞིག་ཏུ་འབྱུང་ངམ། གཟའ་ཉི་མའི་ཉིན་མོར་ལས་ཀ་ལས་འགོག་པ་དང་། དཀོན་མཆོག་ལ་མཆོད་པ་བྱེད་པར་བཀའ་བསྒྲགས་པའི་བཀའ་ཁྲིམས་ལ་ཁྱེད་ཀྱིས་བརྩི་བསྲུང་བྱེད་པའི་ཚེ། དེ་དང་མཉམ་དུ། གཟའ་ཉི་མ་ནི་ལས་ཀའི་ཉིན་མོ་སྤྱིར་བཏང་ཞིག་ལས་གཞན་མ་ཡིན་པར་སྟོན་པའི་བཀའ་མཚམས་གཅིག་ཀྱང་ཡི་གེ་དམ་པའི་ནང་མེད་པ་ཁྱེད་ཀྱིས་ཤེས་བཞིན་དུ། ཁྱེད་ཀྱིས་གཅན་གཟན་གྱི་རྟགས་དེ་ལེན་པར་མཐུན་པ་བྱས་ཤིང་། དཀོན་མཆོག་གི་ཐམ་ག་དེ་དང་ལེན་མི་བྱེད།” Review and Herald, July 13, 1897.

Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.

Nanga nokkh jëfandikukat ci Kërceen yi ñuy wax Seventh-day Adventist nangu na njàngale gu Sabat ba mu njëkk a nekk ku ñu sóob ci njàngum sóobam ci mbooloom kërceen gi, te dafay yebalu ci kanamu “leerug dëgg” gu jëm ci Sabat.

“The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.

“Ukuguqulwa kweSabatha kuwuphawu noma uphawu lobukhosi bebandla lamaRoma. Labo okuthi, beqonda izimfuno zomyalo wesine, bakhethe ukugcina isabatha lamanga esikhundleni seSabatha eliyiqiniso, ngalokho banikela ukuhlonipha kulawo mandla okuyiwona wodwa asiyalayo. Uphawu lwesilo luyiSabatha lobupapa, elamukelwe ngumhlaba esikhundleni sosuku uNkulunkulu alumisayo.

“No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.

“Ɔnipa biara nnya nsa nka aboa no agyirae no da. Sɔhwɛ bere no nnya mmae da. Kristofoɔ nokwafoɔ wɔ asɔre biara mu, a Roma Katolek fekuw no nso nka ho. Wɔmmu obiara fɔ kosi sɛ wɔanya hann no na wɔahu anibere a ɛwɔ mmara a ɛtɔ so anan no so. Na sɛ mmara no bɛba a ɛhyɛ atoro homeda no mu den, na ɔbɔfoɔ a ɔtɔ so mmiɛnsa no sufrɛ kɛse no bɛbɔ nnipa kɔkɔ sɛ wɔnnsom aboa no ne ne honi no a, afei wɔbɛtwe ɔkwan no pefee wɔ atorofoɔ ne nokwafoɔ ntam. Afei wɔn a wɔda so ara kɔ so yɛ mmarato no benya aboa no agyirae no.

“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.

“Ngemihambo lesheshako sisondzela kulesikhatsi. Lapho emabandlha emaPhrothestani ayawuhlangana nemandla embuso kusekela inkholo yemanga, lokwakungenca yekuyiphikisa khona bokhokho bawo bakhutsatelela kushushiswa lokubi kakhulu, khona-ke iSabatha yebupapa iyawuphocelelwa ngegunya lelihlanganisiwe lelibandla nelive. Kuyawubakhona kuhlubuka kwesive, lokuyawuphetsa kuphela ekubhujisweni kwesive.” Manuscript 51, 1899.

At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”

Pada hukum Ahad, satu-satunya umat yang dipertanggungjawabkan atas terang malaikat ketiga ialah umat Advent Hari Ketujuh, kerana hanya pada waktu itulah mereka yang di luar Adventisme akan dihadapkan kepada ujian malaikat ketiga. “Banyak” yang dijatuhkan pada hukum Ahad ialah umat Advent Laodikia, kerana “penghakiman bermula di rumah Allah.”

So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

Nuku wakweva vẽ vanga va kwanza, na va kwanza vanga va mwisho; kwa sababu vĩngi vĩtĩĩtwa, asi vakeke vateule. Mathayo 20:16.

Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.

Yesaya ialah “satu tanda dan satu keajaiban” bagi Mesir dan Etiopia berkenaan dengan penaklukan dunia secara progresif oleh kepausan. Mesir ialah Pertubuhan Bangsa-Bangsa Bersatu; Etiopia ialah Amerika Syarikat, dan Asyur ialah kepausan. Dalam latar sejarah nubuatan itu, Yesaya mula mengemukakan satu rangkaian nubuatan kebinasaan. Pasal dua puluh dua adalah tentang orang Laodikia yang dijatuhkan pada waktu undang-undang Ahad dan orang Filadelfia yang memanggil “Edom, Moab dan para pemuka bani Amon” keluar dari Babel.

Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.

អាដវេនទីសម៍ឡៅដីសេ ខ្វះលក្ខណៈចរិតដែលចាំបាច់សម្រាប់ការសង្គ្រោះ ហើយពួកគេត្រូវបានព្រះអម្ចាស់ខ្ជាក់ចេញពីព្រះឱស្ឋរបស់ទ្រង់ នៅពេលច្បាប់ថ្ងៃអាទិត្យ។ ខ្ញុំកត់សម្គាល់ការពិតនេះ គ្រាន់តែដើម្បីសង្កត់ធ្ងន់លើចំណុចបន្ទាប់។ អេសាយ ជំពូកម្ភៃពីរ តំណាងឲ្យមូលហេតុមួយទៀតដែលឡៅដីសេសាបសូន្យ ដ្បិតព្រះបន្ទូលទំនាយអំពីវិនាសកម្ម គឺប្រឆាំងនឹងជ្រលងនៃ «និមិត្ត»។ មានពាក្យហេព្រើរសំខាន់ពីរពាក្យ ដែលត្រូវបានបកប្រែថា «និមិត្ត»។ ពាក្យមួយតំណាងឲ្យលំដាប់ព្រឹត្តិការណ៍តាមទំនាយ ហើយពាក្យមួយទៀតតំណាងឲ្យនិមិត្តអំពីព្រះគ្រីស្ទ។ មួយស្ថិតនៅខាងក្រៅពួកជំនុំ ហើយមួយទៀតស្ថិតនៅខាងក្នុងពួកជំនុំ។ ពាក្យនៅក្នុងជំពូកម្ភៃពីរ គឺជាពាក្យ «និមិត្ត» ដែលតំណាងឲ្យព្រឹត្តិការណ៍តាមទំនាយ ហើយវាជាពាក្យដដែលដែលត្រូវបានបកប្រែថា «និមិត្ត» នៅក្នុងសៀវភៅសុភាសិត។

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

Di mana tidak ada penglihatan, bangsa binasa; tetapi berbahagialah orang yang memelihara hukum. Amsal 29:18.

The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.

“Muigo wa kidiba kya monesyo” ni ubangi ubamanyishya bibumba bibili bya basambani mu kanisa ka Nyambe ku ndeko ya nsuka ya buloba. Kibumba kimwe, ekifwanikishibwe na Shebna, ni Laodikia; ne kibumba ekingi ni Filadelfia, ekifwanikishibwe na Eliakimu mwana wa Hilikia. Bulemeji pakati pa bibumba bibili mu nshapita eyi, nansha, ni bwo bulemeji bumwebumwe nga mu kifwanikisho kya baansongamukazi ikumi. Kibumba kimwe kiri na mafuta pa kati ka butuku, ne kibumba ekingi kaki nawo. “Mafuta,” nga kifwanikisho, kifwanikisha bukineene obushiyashiya bwa bosololi bisunguye ku mibele ya ahu aboneke; lelo mu Isaya makumi abili na ibili, “mafuta” aa baansongamukazi ikumi afwanikishiwa na ijwi “monesyo.” Kibumba kimwe kiri na “mafuta”; ekingi kaki nawo.

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

“Abagcotjiwe labeme ngaseNkhosini yemhlaba wonkhe banesikhundla lesake sanikwa Sathane njengelikerubhi lelimbozako. Ngabobungcwele lebazungeze sihlalo sakhe sebukhosi, iNkhosi igcina kuchumana njalo nebakhamuti bemhlaba. Emafutsa eligolide amele umusa iNkulunkulu layigcina ngawo tibane talabakholwako tigcwele, kuze tingacwabitsi futsi tingacimi. Kube bekungesiwo lamafutsa langcwele latselwa avela ezulwini emilayetweni yaMoya waNkulunkulu, emandla ebubi abeyawuba nekubusa lokuphelele etikwemuntfu.”

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

“Allah dihina apabila kita tidak menerima penyampaian-penyampaian yang dihantar-Nya kepada kita. Dengan demikian kita menolak minyak emas yang hendak dicurahkan-Nya ke dalam jiwa kita untuk disalurkan kepada mereka yang berada dalam kegelapan. Apabila seruan itu kedengaran, ‘Lihatlah, mempelai lelaki datang; keluarlah kamu untuk menyongsong dia,’ mereka yang tidak menerima minyak kudus itu, yang tidak memelihara kasih karunia Kristus di dalam hati mereka, akan mendapati, seperti gadis-gadis bodoh itu, bahawa mereka tidak bersedia untuk bertemu dengan Tuhan mereka. Mereka tidak memiliki, dalam diri mereka sendiri, kuasa untuk memperoleh minyak itu, dan hidup mereka pun hancur. Tetapi jika Roh Kudus Allah diminta, jika kita memohon, sebagaimana Musa memohon, ‘Perlihatkanlah kiranya kemuliaan-Mu kepadaku,’ maka kasih Allah akan dicurahkan ke dalam hati kita. Melalui saluran-saluran emas itu, minyak emas akan disampaikan kepada kita. ‘Bukan dengan keperkasaan, dan bukan dengan kekuatan, melainkan dengan Roh-Ku, firman TUHAN semesta alam.’ Dengan menerima sinar-sinar terang daripada Matahari Kebenaran, anak-anak Allah bercahaya sebagai terang di dalam dunia.” Review and Herald, 20 Julai 1897.

The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.

Imimoya yabaphrofethi iyavumelana, futhi abagcotshiwe bakaZakariya ababili nabo bangofakazi ababili beSambulo ishumi nanye.

“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.

“Berkenaan dengan kedua saksi itu, nabi menyatakan lagi: ‘Mereka adalah kedua pohon zaitun dan kedua kaki pelita yang berdiri di hadapan Tuhan atas bumi.’ ‘Firman-Mu,’ kata pemazmur, ‘adalah pelita bagi kakiku dan terang bagi jalanku.’ Wahyu 11:4; Mazmur 119:105. Kedua saksi itu melambangkan Kitab Suci Perjanjian Lama dan Perjanjian Baru. Keduanya merupakan kesaksian yang penting tentang asal-usul dan kekekalan hukum Allah. Keduanya juga menjadi saksi tentang rencana keselamatan. Lambang-lambang, korban-korban, dan nubuat-nubuat dalam Perjanjian Lama menunjuk ke depan kepada seorang Juruselamat yang akan datang. Injil-injil dan surat-surat rasuli dalam Perjanjian Baru memberitakan tentang seorang Juruselamat yang telah datang, tepat sebagaimana telah dinubuatkan melalui lambang dan nubuat.” Alfa dan Omega, jld. 8, hlm. 267.

Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.

Ba-orizonakiloeng ba babeli ba Zakaria ba emela mokgwa wa puisano o bontshitsweng ho Tshenolo kgaolo ya pele. “Mafura” ao e leng “pono” ya boprofeta ya diketsahalo tsa histori a fetiswa ka Testamente ya Kgale le Testamente e Ntjha. Ho Tshenolo leshome le motso o mong dipaki tsena tse pedi di tsebahatswa ka moelelo e le Moshe le Elia. Moshe le Elia ke letshwao le ikemetseng ka bolona.

When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.

Apabila digambarkan bersama-sama seperti di Gunung Pemuliaan atau dalam Wahyu sebelas, mereka menjadi lambang bagi dua kebenaran yang berbeza. Di gunung itu mereka melambangkan para syuhada semasa krisis undang-undang hari Ahad dan seratus empat puluh empat ribu orang, manakala dalam Wahyu sebelas mereka melambangkan Perjanjian Lama dan Perjanjian Baru. Namun, bagi Adventisme, mereka melambangkan lebih daripada itu. Dua saksi bagi orang Yahudi ialah “hukum Taurat dan para nabi” yang melambangkan Perjanjian Lama, dan dua saksi bagi orang Kristian ialah Perjanjian Lama dan Perjanjian Baru, tetapi bagi Adventisme dua saksi itu ialah firman Tuhan dan kesaksian Yesus. Inilah sebabnya Yohanes berada di Patmos.

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

Ndzi Johane, loyi na mina ndzi nga makwenu ni nakuloni eku xanisiweni, ni le ku fumeni ka Yesu Kriste ni le ku tiyiseleni kakwe, a ndzi ri exihlaleni lexi vuriwaka Patimosi hikwalaho ka rito ra Xikwembu ni hikwalaho ka vumbhoni bya Yesu Kriste. Nhlavutelo 1:9.

In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.

Dalam Yesaya dua puluh dua, kedua saksi, yaitu Musa dan Elia, digambarkan, walaupun hal itu hanya dapat dikenali jika Anda menerapkan prinsip Alfa dan Omega pada pasal tersebut. Pertimbangkan dari mana Yesus memulai penjelasan-Nya tentang “penglihatan” peristiwa-peristiwa nubuatan kepada murid-murid-Nya di jalan menuju Emaus.

“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.

“Bermula daripada Musa, Alfa sejarah Alkitab itu sendiri, Kristus menerangkan dalam seluruh Kitab Suci segala perkara mengenai diri-Nya.” Desire of Ages, 796.

Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.

Elijah ialah nabi yang muncul sebelum hari TUHAN yang besar dan dahsyat, dengan suatu pekabaran yang berasaskan prinsip Alfa dan Omega, membalikkan hati bapa-bapa (alfa) kepada anak-anak (omega). Musa dan Elijah melambangkan alfa dan omega nubuat Alkitab. Jika engkau dapat mendengarnya, Musa ialah William Miller. Musa dan Miller kedua-duanya telah mati, dan kedua-duanya dikenal pasti melalui ilham sebagai diselamatkan. Musa, tentu saja, dibangkitkan sejurus selepas kematiannya, tetapi malaikat-malaikat menunggu di sekitar kubur Miller sehingga kebangkitannya. Elijah melambangkan utusan terakhir sebelum kedatangan hari TUHAN yang besar dan dahsyat.

“The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

“अजूदि को पोरमेसोरनि बाथ्राराव गोनां दं खालामनायनि खौमा लिरनाय खौरांखौ दांदांखौ होनायसै, नाथाय बिफानि बिथांखि फोजोबनांगौ। गथ’आ बुङो, ‘नाय, आंनों नोंथांनि गाहायाव एलाईजा बिफांखौ दैथाय हरखाबो, बेनि आगोलाव गथ’आनि गेदेर आरो माब्रै-दांखार सान्द्रां दै जायो’ (मलाखी 4:5)। सोरबा मोनसे एलाईजानि आत्मा आरो बोला-शोरजों फैनानै फैयो, आरो बे फैनोब्ला मान्सिया बुङनांगौ, ‘नों बेसे एगेर, नों सास्त्रखौ गोजौ मावजों थिगां बोखांनो हायाखै। आंनो नोंखौ बुङो, नोंनि बाथ्राखौ मानोरोखोम सिखायनो नांगौ।’”

“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.

“ဧကန်မုချ ဘုရားသခင်၏ အမှုနှင့် လူ၏ အမှုကို ခွဲခြားမသိနိုင်သောသူ များစွာ ရှိကြသည်။ ဘုရားသခင်သည် ကျွန်ုပ်အား ပေးတော်မူသကဲ့သို့ အမှန်တရားကို ကျွန်ုပ် ပြောမည်ဖြစ်၍၊ ယခုလည်း ကျွန်ုပ် ဆိုသည်မှာ၊ သင်တို့သည် အပြစ်ရှာခြင်း၊ ကွဲလွဲငြင်းခုံသော စိတ်ဓာတ်ကို ဆက်လက်ကိုင်စွဲနေမည်ဆိုလျှင်၊ သမ္မာတရားကို ဘယ်သောအခါမျှ သိနိုင်ကြမည် မဟုတ်။ ယေရှုက ကိုယ်တော်၏ တပည့်တော်များအား၊ ‘သင်တို့အား ငါ ပြောစရာများစွာ ရှိသေး၏၊ သို့သော် ယခု သင်တို့ မခံယူနိုင်ကြသေး’ ဟု မိန့်တော်မူခဲ့သည် (ယောဟန် 16:12)။ သူတို့သည် သန့်ရှင်း၍ ထာဝရဖြစ်သော အရာများကို တန်ဖိုးထားနားလည်နိုင်မည့် အခြေအနေ၌ မရှိသေးကြ။ သို့သော် ယေရှုသည် နှစ်သိမ့်ရှင်ကို စေလွှတ်တော်မူမည်ဟု ကတိတော်ပြုတော်မူခဲ့ပြီး၊ ထိုသူသည် သူတို့အား အရာခပ်သိမ်းကို သင်ကြားပေးမည်ဖြစ်ကာ၊ ကိုယ်တော်သည် သူတို့အား မိန့်တော်မူခဲ့သမျှ အရာခပ်သိမ်းကိုလည်း သူတို့၏ မှတ်ဉာဏ်ထဲသို့ ပြန်လည် ယူဆောင်ပေးမည်ဖြစ်သည်။ ညီအစ်ကိုတို့၊ ကျွန်ုပ်တို့သည် လူကို အားကိုးရာအဖြစ် မထားရကြ။ ‘အသက်ရှူခြင်းသည် သူ၏နှာခေါင်း၌သာ ရှိသော လူကို ရပ်စဲကြလော့။ အကြောင်းမူကား သူသည် အဘယ်မျှ တန်ဖိုးထားရမည်နည်း’ (ဟေရှာယ 2:22)။ သင်တို့သည် အကူအညီမဲ့သော မိမိတို့၏ ဝိညာဉ်များကို ယေရှုအပေါ်၌ မှီတွယ်ထားရမည်။ တောင်ပေါ်၌ စမ်းရေရှိနေစဉ် ချိုင့်ဝှမ်း၏ ရေတွင်းမှ သောက်ခြင်းသည် ကျွန်ုပ်တို့နှင့် မသင့်တော်။ အောက်ပိုင်း စီးဆင်းရာ မြစ်ရေချောင်းရေတို့ကို ချန်ထားကြစို့။ မြင့်သော စမ်းရေတောင်ရေအရင်းအမြစ်တို့ဆီသို့ လာကြစို့။ သင်တို့ မနားလည်သေးသော သမ္မာတရား၏ အချက်တစ်ချက် ရှိလျှင်၊ သို့မဟုတ် သင်တို့ မသဘောတူသော အချက်တစ်ချက် ရှိလျှင်၊ စူးစမ်းလေ့လာကြလော့။ ကျမ်းစာကို ကျမ်းစာနှင့် နှိုင်းယှဉ်ကြလော့။ သမ္မာတရား၏ တူးဖော်သံကို ဘုရားသခင်၏ နှုတ်ကပတ်တော် မိုင်းတွင်းအတွင်း နက်ရှိုင်းစွာ ထိုးချကြလော့။ သင်တို့သည် မိမိတို့ကိုယ်ကိုလည်းကောင်း၊ မိမိတို့၏ အယူအဆများကိုလည်းကောင်း ဘုရားသခင်၏ ယဇ်ပလ္လင်ပေါ်၌ တင်ထားရမည်။ ကြိုတင်စွဲကိုင်ထားသော အတွေးအမြင်များကို ပယ်ရှား၍၊ ကောင်းကင်၏ ဝိညာဉ်တော်က သင်တို့ကို သမ္မာတရားအလုံးစုံထဲသို့ ဦးဆောင်တော်မူစေကြလော့။” Selected Messages, book 1, 412.

In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.

Dalam Yesaya dua puluh dua, Sebna dan Elyakim melambangkan golongan bijaksana dan golongan bodoh di dalam Adventisme pada akhir dunia ketika raja utara sedang mara ke atas Yerusalem. Elyakim anak Hilkia memiliki “penglihatan” itu, tetapi Sebna tidak.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

Fa hɔ anisoadehu a, ɔman no bɔ ahu; na nea ɔkora mmara no so no, anigye wɔ ne mu. Mmebusɛm 29:18.

The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.

Molaetsa oa boprofeta, ke hore “pono” ea temana ena, o bua ka lintho tse peli. U utloisisa keketseho ea leseli la boprofeta ’me ua phela, ’me haeba u sa e utloisise—ua shoa. Haeba u sa utloisise, joale u ke ke ua itokisetsa ho boloka Sabatha tekong ea molao oa Sontaha. E tla be e le, “morao haholo.” Ha Maadventista a Laodisea a heletsoa molaong oa Sontaha, a lahla molao hobane a lahlile “pono ea ’nete.” Ha ba na oli; ha ba utloisise keketseho ea tsebo e senoloang hape pejana feela ho koaloa ha mohau.

Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.

Ka lebaka la gore o re: Ke humile, ke atile ka dithoto, mme ga ke tlhoke sepe; mme ga o itse gore o mofutsana wa bohumanegi, o tlhomola pelo, o humanegile, o foufetse, mme o godimo. Tshenolo 3:17.

Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.

Tanda Yesaya ialah bahawa dia berjalan dengan telanjang dan berkaki ayam selama tiga tahun. Dia berbuat demikian untuk memberi amaran kepada mereka yang mahu menerima amaran melalui pekabaran kenabiannya, bahawa jika kamu tidak memahami penglihatan tentang peristiwa-peristiwa nubuatan, kamu akan sampai kepada undang-undang hari Ahad dan menjadi tawanan yang digiring pergi dalam keadaan malang, sengsara, miskin, buta, dan telanjang. Yesaya adalah suatu tanda dan keajaiban bagi sejarah Yesaya, tetapi lebih-lebih lagi bagi akhir dunia.

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

Kano ka pilnam ki chungchang hi an chungah entawn tur atan a lo thleng a; khawvêl tâwp hunte a lo thlen tâk, keini kan inngaihtuahna tûra ziah a ni. 1 Korinth 10:11.

In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”

Dalam lima ayat pertama pasal dua puluh dua, Yerusalem, kota Daud, dikenal pasti sebagai sebuah “kota yang riuh,” “kota yang gembira,” yang penuh dengan “kekecohan.” Suatu ungkapan alkitabiah yang klasik, yang bahkan digunakan oleh orang duniawi, dipakai dalam pasal ini untuk melambangkan kota yang “gembira” lagi “riuh” yang penuh dengan “kekecohan” itu, ketika mereka dalam ayat tiga belas dengan sukacita berkata, “marilah kita makan dan minum; kerana esok kita akan mati.” Namun demikian, walaupun mereka bergembira, orang-orang mereka dibunuh, tetapi bukan dengan pedang, dan bukan pula dalam peperangan, dan oleh itu Yesaya mengemukakan pertanyaan, “Apakah yang menimpa engkau?”

Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.

Apa jua yang menimpa mereka, hal itu telah menyebabkan mereka naik ke atas bumbung-bumbung rumah. Bumbung-bumbung rumah melambangkan penyembahan matahari, bulan, dan bintang; hal itu melambangkan spiritualisme. Dalam petikan itu, Adventisme berada di bawah suatu khayalan rohani.

And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.

Dan orang-orang yang sujud menyembah bala tentara langit di atas sotoh; dan orang-orang yang sujud menyembah dan yang bersumpah demi TUHAN, dan yang bersumpah demi Malkham; dan orang-orang yang telah berbalik dari TUHAN; dan orang-orang yang tidak mencari TUHAN, dan tidak meminta petunjuk daripada-Nya.

Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.

“Tuhan Allah hadir, maka berdiam dirilah! Sebab hari Tuhan sudah dekat; sebab Tuhan telah menyediakan suatu korban sembelihan, Ia telah menguduskan para tamu undangan-Nya. Maka akan terjadi pada hari korban sembelihan Tuhan itu, Aku akan menghukum para pembesar, anak-anak raja, dan semua orang yang mengenakan pakaian asing. Pada hari itu juga Aku akan menghukum semua orang yang melompati ambang pintu, yang memenuhi rumah tuan-tuan mereka dengan kekerasan dan tipu daya.” Zefanya 1:5–9.

At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.

Pada krisis undang-undang Ahad, Adventisme, yang dilambangkan sebagai Yerusalem, berada di dalam “lembah penglihatan.” Mereka yang menolak mesej nubuatan yang dilambangkan oleh “minyak” atau “penglihatan” sedang mengamalkan spiritualisme, yang dibicarakan oleh Paulus dalam 2 Tesalonika. Di sana juga kita dapati mereka (Shebna) yang tidak menerima kasih akan kebenaran.

And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.

Na ka ntlha eno Modimo o tla ba romela tsietso e e maatla, gore ba tle ba dumele maaka; gore botlhe ba ba sa kang ba dumela boammaaruri, mme ba ipelela mo go sa siamang, ba tle ba atlholwe. 2 Bathesalonika 2: 11, 12.

Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.

Hakika, neno “kweli” ambalo Paulo analitumia ni neno la Kiyunani lililotwaliwa kutoka katika neno la Kiebrania “kweli,” ambalo limeundwa kwa kuunganisha herufi tatu za Kiebrania zinazowakilisha Alfa na Omega. Kukataliwa kwa “kweli” iliyowakilishwa kama kanuni ya Alfa na Omega kunawaletea Walaodikia upotovu mkuu, na upotovu huo ni uwasiliani-roho.

“Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.

“Profet Yesaya berfirman: ‘Apabila orang berkata kepadamu: Carilah petunjuk kepada arwah dan kepada para pemanggil roh yang berbisik-bisik dan berkomat-kamit; bukankah suatu bangsa patut mencari kepada Allahnya? Patutkah orang mencari petunjuk bagi yang hidup kepada yang mati? Kepada hukum dan kepada kesaksian! Jika mereka tidak berkata sesuai dengan firman ini, maka tidak ada terang pada mereka.’ Yesaya 8:19, 20. Sekiranya manusia rela menerima kebenaran yang dinyatakan dengan begitu jelas di dalam Kitab Suci mengenai hakikat manusia dan keadaan orang mati, mereka akan melihat dalam tuntutan dan manifestasi spiritualisme itu pekerjaan Iblis dengan kuasa, tanda-tanda, dan mujizat-mujizat dusta. Namun, daripada melepaskan kebebasan yang begitu menyenangkan hati duniawi dan meninggalkan dosa-dosa yang mereka kasihi, orang banyak menutup mata terhadap terang itu dan terus melangkah, tanpa mengindahkan amaran, sementara Iblis menenun jeratnya di sekeliling mereka, lalu mereka menjadi mangsanya. ‘Oleh sebab mereka tidak menerima dan mengasihi kebenaran yang dapat menyelamatkan mereka,’ maka ‘Allah mendatangkan kepada mereka kesesatan yang kuat, sehingga mereka percaya kepada dusta.’ 2 Tesalonika 2:10, 11.” The Great Controversy, 559.

In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.

दालि यशायाह की किताब, फस्सल बाईस में, शादमाँ शहर के लोग कत्ल किए जाते हैं, लेकिन न जंग में और न तलवार से; वे उन सरदारों के साथ, जो भाग गए थे, एक साथ बाँध दिए जाते हैं और कत्ल किए जाते हैं।

“If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.

“Ha ekereke e latela tsela e tshwanang le ya lefatshe, e tla hlahelwa ke qetello e tshwanang le ya lona. Tjhe, ho ena le hoo, kaha e amohetse lesedi le leholo ho feta, kotlo ya yona e tla ba kgolo ho feta ya ba sa bakeng.

“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

“Bite nka khatšho re ipolela gore re na le therešo pele ga batho ba bangwe ka moka lefaseng. Ka gona bophelo bja rena le semelo sa rena di swanetše go dumelelana le tumelo e bjalo. Letšatši le šetše le re fihletše ge baloki ba tla tlemetšwa bjalo ka mabele a bohlokwa dingata, bakeng sa polokelo ya legodimong, mola ba babe bona, bjalo ka mefoka, ba kgoboketšwa bakeng sa mollo wa letšatši leo le legolo la bofelo. Eupša korong le mefoka di ‘gola gotee go fihla nakong ya puno.’” Testimonies, volume 5, 100.

The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.

Kepimpinan dalam Yesaya dua puluh dua telah diikat bersama oleh “para pemanah.” Shebna dikenali sebagai seorang pemimpin atas rumah itu, dan kedudukannya akan diberikan kepada Elyakim, anak Hilkia. Dalam Yesaya dua puluh dua, perutusan nubuat yang dilambangkan oleh “penglihatan” tentang peristiwa-peristiwa kenabian telah menghasilkan dua golongan penyembah di Yerusalem ketika raja dari utara mendekat. Satu golongan sedang diikat bagi lumbung sorgawi, dan yang satu lagi bagi api pada hari-hari terakhir. Yang telah mengikat orang-orang fasik ialah “para pemanah,” yang merupakan salah satu daripada banyak lambang Islam dalam Firman Tuhan.

And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.

Na baki ya adadin maharba, mazaje masu ƙarfi na ’ya’yan Kedar, za a rage su; gama Ubangiji Allah na Isra’ila ya faɗa haka. Ishaya 21:17.

And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

ဘေးဩဇာ ၏ သားတော်တို့၏ အမည်များကား၊ သူတို့၏ အမည်အလိုက်၊ သူတို့၏ အဆက်အနွယ်အလိုက် ဤသို့ဖြစ်ကြ၏။ ဘေးဩဇာ ၏ ပထမမွေးသား နေဗာယုတ်၊ ကေဒါရ၊ အဒဗေဧလ၊ မိဗစံ၊ မိရှမာ၊ ဒုမာ၊ မဿာ၊ ဟာဒါရ၊ တေမာ၊ ယေတုရ၊ နာဖိရှ၊ ကေဒေမာ တို့ဖြစ်ကြ၏။ ဤသူတို့သည် ဘေးဩဇာ ၏ သားတော်တို့ဖြစ်ကြ၍၊ ဤအမည်တို့သည်လည်း သူတို့၏ မြို့များအလိုက်၊ သူတို့၏ တိုက်နန်းများအလိုက် ခေါ်ဝေါ်သော အမည်များဖြစ်ကြ၏။ သူတို့၏ လူမျိုးစုများအလိုက် မင်းသားတစ်ဆယ့်နှစ်ပါး ဖြစ်ကြ၏။ ကမ္ဘာဦးကျမ်း ၂၅း၁၃–၁၆။

The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.

Kepimpinan Adventisme telah diikat oleh para pemanah ketika mereka menolak pekabaran bahawa Islam telah menyerang Amerika Syarikat pada 11 September 2001, sebagai penggenapan nubuatan Alkitab. Serangan pada 9/11 itu merupakan peneguhan terhadap pekabaran yang telah dimeteraibuka pada tahun 1989, pada saat keruntuhan Kesatuan Soviet. Serangan Islam pada 9/11 itu sejajar dengan 11 Ogos 1840, apabila suatu nubuatan tentang Islam yang dibendung telah memberi kuasa kepada pekabaran malaikat pertama dengan meneguhkan kaedah nubuatan utama Miller, iaitu bahawa satu hari melambangkan satu tahun. 11 Ogos 1840 merupakan penggenapan suatu peristiwa yang telah dinubuatkan berdasarkan prinsip sehari ganti setahun. Apabila hal itu digenapi, pekabaran malaikat pertama telah dibawa ke setiap stesen misi di seluruh dunia.

9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.

9/11 ег үдэрэй хэрэг мүрэй дахин дабтагдадаг гэһэн дүрим ᠌– Адвентизмын тунхаглахаар үгтэһэн “үзэгдэлэй” гол дүримые баталба. Тэрэ дүримынь түүхэ дабтагдана гэһэн удхатай. 1840 оной августын 11-дэ нэгэ үдэрые нэгэ жэл гэһэн заршам баталагдахада, Илшэлэл номой арбадахи бүлэгэй хүчитэ эльгээмэл буужа ерэн, Миллерэй шүүлгын цагай мэдээсэлэй эрхэ мэдэлтэй болон хүчирхэгжэһые тэмдэглэһэн; иигэжэ тэрэнь 9/11-дэ Илшэлэл номой арбан наймадахи бүлэгэй эльгээмэл буужа ерэһэниие дүрсэлэн үзүүлһэн юм.

“How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

“Yifunze bũkũki ũla ndaaranĩte atĩ New York nĩĩgũthambwo na rũũĩ rũnene rwa nyoni? Ũguo niĩ ndĩrĩ mũthenya ndaarĩte. Nĩndaarĩte, o ngĩrora nyũmba nini cia igũrũ irĩa ciarĩ kũambwo kuo, gĩthaka igũrũ ya gĩthaka, ‘Nĩ marĩa ma kũguoya atĩa makatũũka-rĩa Mwathani agĩcooka akũnyita thĩ nĩ hinya mũnene! Hĩndĩ ĩyo nĩho meciiria ma Kũguũrũrio 18:1–3 magatwarĩrwo.’ Gĩcunjĩ kĩothe kĩa mũtwe wa ikũmi na mũgwanja wa Kũguũrũrio nĩ kĩheeo gĩa kũrũhĩrĩria ũrĩa ũgũka thĩ. No ndĩna ũtheri wa kĩhunjũrũre ũhoro-inĩ wa ũrĩa ũgũka New York, no matukũ maingĩ nĩmenyete atĩ mũthenya ũmwe nyũmba ciothe nini cia igũrũ kuo nĩigũkũrwo na kũgarũrwo kwa hinya wa Ngai. Kuma kũrĩ ũtheri ũrĩa neheirwo, nĩmenyete atĩ gũtirĩ mũthenya wa gũtharwo ũrĩ thĩinĩ wa thĩ. Rĩmwe rĩa Mwathani, na kũhutia kumwe kwa hinya wake mũnene, na nyũmba ici nene nginya igũe. Hĩndĩ igĩkũma ciĩko nĩigatũũka irĩa guoya wake tũtangĩhota gũgweta.” Review and Herald, July 5, 1906.

There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.

Sudah tentu masih banyak lagi yang dapat dikatakan tentang Islam, tetapi Shebna melambangkan mereka yang menolak “penglihatan” sejarah nubuatan yang didasarkan pada pengulangan sejarah, disertai dengan kebenaran utama tentang pengulangan sejarah—bahawa permulaan sesuatu perkara menggambarkan pengakhiran sesuatu perkara. Penahanan Islam pada 11 Ogos 1840 telah menurunkan malaikat dalam Wahyu pasal sepuluh, dan pelepasan Islam pada 9/11 telah menurunkan malaikat dalam Wahyu pasal lapan belas.

And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.

Dan saya berkata, Dengarlah, aku mohon kepadamu, hai para kepala Yakub dan para pemimpin kaum Israel; bukankah sepatutnya kamu mengetahui keadilan? Kamu yang membenci yang baik dan mengasihi yang jahat; yang mengoyakkan kulit mereka dari tubuh mereka, dan daging mereka dari tulang-tulang mereka; yang juga memakan daging umat-Ku, dan menguliti mereka; yang mematahkan tulang-tulang mereka, dan mencincang mereka seperti untuk periuk, dan seperti daging di dalam kuali. Maka mereka akan berseru kepada Tuhan, tetapi Ia tidak akan mendengarkan mereka; bahkan Ia akan menyembunyikan wajah-Nya daripada mereka pada waktu itu, oleh sebab mereka telah berlaku jahat dalam perbuatan mereka. Demikianlah firman Tuhan mengenai para nabi yang menyesatkan umat-Ku, yang menggigit dengan gigi mereka lalu berseru, Damai; tetapi terhadap orang yang tidak memasukkan sesuatu ke dalam mulut mereka, mereka menyediakan peperangan. Sebab itu malam akan menimpa kamu, sehingga kamu tidak akan mendapat penglihatan; dan akan menjadi gelap bagimu, sehingga kamu tidak akan dapat bernubuat; matahari akan terbenam atas para nabi itu, dan siang akan menjadi gelap atas mereka. Maka para pelihat akan menjadi malu, dan para petenung akan menjadi bingung; ya, mereka semua akan menutup bibir mereka, sebab tidak ada jawapan daripada Allah. Tetapi sesungguhnya aku penuh dengan kuasa oleh Roh Tuhan, dengan keadilan dan dengan kekuatan, untuk memberitahukan kepada Yakub pelanggarannya, dan kepada Israel dosanya. Dengarlah ini, aku mohon kepadamu, hai para kepala kaum Yakub dan para pemimpin kaum Israel, yang membenci keadilan dan membengkokkan segala kelurusan. Mereka membangun Sion dengan darah, dan Yerusalem dengan kejahatan. Para kepalanya menghakimi kerana suap, para imamnya mengajar kerana upah, dan para nabinya menenung kerana wang; namun mereka bersandar kepada Tuhan dan berkata, Bukankah Tuhan ada di tengah-tengah kita? Tidak ada malapetaka yang akan menimpa kita. Mikha 3:1–11.

And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.

အာရိအေလ [ယေရုရှလင်] ကို တိုက်ခိုက်သော လူမျိုးအပေါင်းတို့၏ အစုအဝေး၊ ထိုမြို့ကို၎င်း၊ ၎င်း၏ ခိုင်ခံ့ရာကို၎င်း တိုက်ခိုက်၍ ၎င်းကို နှိပ်စက်သောသူအပေါင်းတို့သည် ညဉ့်အိပ်မက်ကဲ့သို့ ဖြစ်ကြလိမ့်မည်။ ဆာလောင်သောသူသည် အိပ်မက်မက်၍၊ ကြည့်ရှုလော့၊ စားနေသည်ဟု ထင်ရသော်လည်း နိုးလာသောအခါ သူ၏ဝိညာဉ်သည် ဗလာဖြစ်နေသကဲ့သို့၎င်း၊ ရေငတ်သောသူသည် အိပ်မက်မက်၍၊ ကြည့်ရှုလော့၊ သောက်နေသည်ဟု ထင်ရသော်လည်း နိုးလာသောအခါ၊ ကြည့်ရှုလော့၊ သူသည် မောဟိုက်လျက်ရှိ၍ သူ၏ဝိညာဉ်သည် ဆာလောင်တောင့်တနေသကဲ့သို့၎င်း၊ ဇိအုန်တောင်ကို တိုက်ခိုက်သော လူမျိုးအပေါင်းတို့၏ အစုအဝေးသည် ထိုသို့ ဖြစ်ကြလိမ့်မည်။ ရပ်တန့်၍ အံ့ဩကြလော့။ အော်ဟစ်ကြလော့၊ အော်ဟစ်ကြလော့။ သူတို့သည် စပျစ်ရည်ကြောင့် မဟုတ်ဘဲ မူးယစ်နေကြ၏။ အရက်ပြင်းကြောင့် မဟုတ်ဘဲ ယိုင်ထိုးနေကြ၏။ အကြောင်းမူကား ထာဝရဘုရားသည် သင်တို့အပေါ်သို့ နက်ရှိုင်းသော အိပ်ပျော်ခြင်း၏ ဝိညာဉ်ကို သွန်းလောင်းတော်မူ၍ သင်တို့၏ မျက်စိများကို ပိတ်တော်မူပြီ။ ပရောဖက်များနှင့် သင်တို့၏ အုပ်စိုးသူများဖြစ်သော မြင်မြတ်သူများကိုလည်း ဖုံးကွယ်တော်မူပြီ။ ထိုကြောင့် ရူပါရုံအလုံးစုံသည် သင်တို့အဖို့ တံဆိပ်ခတ်ထားသော စာအုပ်၏ စကားများကဲ့သို့ ဖြစ်လာပြီ။ လူတို့သည် ထိုစာအုပ်ကို ပညာရှိသူတစ်ဦးထံ ပေး၍၊ “ဤစာကို ဖတ်ပါလော့” ဟု ဆိုသော်၊ သူက “တံဆိပ်ခတ်ထားသောကြောင့် မဖတ်နိုင်” ဟု ဆို၏။ ထို့ပြင် ထိုစာအုပ်ကို မပညာတတ်သူတစ်ဦးထံ ပေး၍၊ “ဤစာကို ဖတ်ပါလော့” ဟု ဆိုသော်၊ သူက “ကျွန်ုပ် မပညာတတ်” ဟု ဆို၏။ ထို့ကြောင့် ထာဝရဘုရားက မိန့်တော်မူသည်မှာ၊ ဤလူမျိုးသည် မိမိတို့၏ နှုတ်ဖြင့် ငါ့ထံ ချဉ်းကပ်၍ မိမိတို့၏ နှုတ်ခမ်းဖြင့် ငါ့ကို ဂုဏ်ပြုကြသော်လည်း မိမိတို့၏ နှလုံးကို ငါနှင့် ဝေးကွာစေကြပြီး၊ ငါ့ကို ကြောက်ရွံ့ခြင်းသည်လည်း လူတို့၏ ပညတ်သင်ကြားချက်သာ ဖြစ်သောကြောင့်၊ ထို့ကြောင့် ကြည့်ရှုလော့၊ ငါသည် ဤလူမျိုးအလယ်၌ အံ့ဖွယ်သော အမှုကို ပြုခြင်းငှာ တဖန် ဆောင်ရွက်မည်။ အံ့ဖွယ်သော အမှုတည်းဟူသော အံ့ဩဖွယ်ရာကိုပင် ပြုမည်။ အကြောင်းမူကား သူတို့၏ ပညာရှိများ၏ ပညာသည် ပျက်စီးလိမ့်မည်။ သူတို့၏ သိမြင်နားလည်သောသူများ၏ နားလည်ခြင်းသည်လည်း ဖုံးကွယ်ခြင်းခံရလိမ့်မည်။ မိမိတို့၏ အကြံကို ထာဝရဘုရားထံမှ နက်နက်ရှိုင်းရှိုင်း ဖုံးကွယ်ရန် ကြိုးစားသောသူတို့၊ မိမိတို့၏ အမှုများကို မှောင်မိုက်ထဲ၌ ပြု၍၊ “အဘယ်သူက ငါတို့ကို မြင်သနည်း။ အဘယ်သူက ငါတို့ကို သိသနည်း” ဟု ဆိုသောသူတို့သည် အမင်္ဂလာရှိကြ၏။ အကယ်စင်စစ် သင်တို့၏ အရာရာကို ပြောင်းပြန်လှန်ခြင်းသည် အိုးထိန်းသမား၏ ရွှံ့မြေကဲ့သို့ မှတ်ယူခြင်းခံရလိမ့်မည်။ ပြုလုပ်ခံရသောအရာက မိမိကို ပြုလုပ်သောသူအကြောင်း “သူသည် ငါ့ကို မပြုလုပ်” ဟု ဆိုရမည်လော။ သို့မဟုတ် ပုံသွင်းခံရသောအရာက မိမိကို ပုံသွင်းသောသူအကြောင်း “သူ၌ နားလည်မှု မရှိ” ဟု ဆိုရမည်လော။ ဟေရှာယ 29:7–16။

The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.

Lembah penglihatan, menurut Yesaya, ialah “suatu hari kesesakan, dan hari penindasan, dan hari kekacauan oleh Tuhan ALLAH semesta alam di lembah penglihatan, dengan tembok-tembok diruntuhkan, dan dengan seruan kepada gunung-gunung.” Oleh sebab itu Yesaya menangis dengan amat pilu, sama seperti Yesus.

“The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?

“Air mata Yesus bukanlah karena mengantisipasi penderitaan-Nya sendiri. Tepat di hadapan-Nya terbentang Getsemani, tempat yang segera akan dinaungi oleh kedahsyatan kegelapan yang besar. Gerbang domba pun tampak dari sana, yang melaluinya selama berabad-abad binatang-binatang untuk korban persembahan telah digiring. Gerbang ini segera akan terbuka bagi Dia, Sang Antitipe yang agung, kepada korban-Nya bagi dosa-dosa dunia segala persembahan itu telah menunjuk. Di dekat situ ada Kalvari, tempat penderitaan-Nya yang sudah mendekat. Namun bukan karena peringatan-peringatan akan kematian-Nya yang kejam ini Sang Penebus menangis dan mengerang dalam kesesakan jiwa. Dukacita-Nya bukanlah dukacita yang mementingkan diri. Pikiran tentang penderitaan-Nya sendiri tidak menggentarkan jiwa yang mulia dan rela berkorban itu. Pemandangan Yerusalemlah yang menikam hati Yesus—Yerusalem yang telah menolak Anak Allah dan menghina kasih-Nya, yang menolak diyakinkan oleh mukjizat-mukjizat-Nya yang besar, dan yang segera akan merenggut nyawa-Nya. Ia melihat keadaannya dalam kesalahannya karena menolak Penebusnya, dan melihat bagaimana ia seharusnya dapat menjadi sekiranya ia menerima Dia, satu-satunya Pribadi yang dapat menyembuhkan lukanya. Ia telah datang untuk menyelamatkannya; bagaimana mungkin Ia menyerahkannya?”

“Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.

“Israel e le sechaba se ratiloeng; Molimo o ne a entse tempele ea bona bolulo ba Hae; e ne e le ‘e ntle ka boemo, thabo ea lefatše lohle.’ Pesaleme 48:2. Tlaleho ea lilemo tse fetang sekete ea tlhokomelo ea Kreste ea ho ba sireletsa le lerato la Hae le bonolo, le kang leo ntate a le jereng ngoana oa hae a le mong, e ne e le teng. Ka tempeleng eo baprofeta ba ne ba boletse litemoso tsa bona tse tebileng. Moo dibano tse tukang di ne di akgelediwa, ha libano, tse kopantsoeng le lithapelo tsa barapeli, li ne li nyolohela ho Molimo. Moo mali a liphoofolo a ne a kile a phalla, e le setshwantsho sa madi a Kreste. Moo Jehova a ne a bonaditse kganya ya Hae hodima setulo sa mohau. Moo baprista ba ne ba phetha tšebeletso, ’me bokhabane ba letšoao le mokete bo ne bo tsoetse pele ka mengwaha e mengata. Empa tsena tsohle li ne li tshwanetse ho fela.

“Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.

“Jesus mengangkat tangan-Nya,—yang sudah begitu sering memberkati orang sakit dan yang menderita,—dan sambil melambaikannya ke arah kota yang telah ditentukan bagi kebinasaan itu, dengan ucapan yang terputus-putus karena dukacita, berseru: ‘Sekiranya engkau mengetahui, bahkan engkau sendiri, setidaknya pada hari ini, perkara-perkara yang mendatangkan damai sejahteramu!—’ Di sini Juruselamat berhenti, dan membiarkan tidak terucapkan bagaimana keadaan Yerusalem mungkin jadinya seandainya ia menerima pertolongan yang Allah rindu berikan kepadanya,—karunia Anak-Nya yang kekasih. Jika Yerusalem mengetahui apa yang menjadi hak istimewanya untuk diketahuinya, dan memperhatikan terang yang Surga telah kirimkan kepadanya, ia dapat tampil dalam kebanggaan kemakmuran, ratu segala kerajaan, merdeka dalam kekuatan kuasa yang dikaruniakan Allah kepadanya. Tidak akan ada tentara bersenjata berdiri di pintu-pintu gerbangnya, tidak ada panji-panji Romawi berkibar dari tembok-temboknya. Tujuan mulia yang dapat memberkati Yerusalem seandainya ia menerima Penebusnya terbayang di hadapan Anak Allah. Ia melihat bahwa melalui Dia kota itu dapat disembuhkan dari penyakitnya yang parah, dibebaskan dari perhambaan, dan ditegakkan sebagai kota induk yang perkasa di bumi. Dari tembok-temboknya merpati damai akan pergi ke seluruh bangsa. Ia akan menjadi mahkota kemuliaan dunia.”

“But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’

“Tetapi gambaran yang cerah tentang apa yang dapat terjadi atas Yerusalem memudar dari pandangan Juruselamat. Ia menyadari apa keadaannya sekarang di bawah kuk Romawi, menanggung murka Allah, ditentukan bagi penghukuman pembalasan-Nya. Ia melanjutkan kembali untaian ratapan-Nya yang terputus: ‘Tetapi sekarang semuanya itu tersembunyi dari matamu. Sebab akan datang harinya atasmu, bahwa musuh-musuhmu akan membuat kubu pertahanan di sekelilingmu, mengepung engkau dari segala jurusan, dan menghimpit engkau dari tiap-tiap sisi, dan mereka akan membinasakan engkau sampai rata dengan tanah, beserta anak-anakmu yang ada di dalammu; dan mereka tidak akan membiarkan satu batu pun tinggal terletak di atas batu yang lain di dalammu; karena engkau tidak mengetahui waktu pelawatanmu.’”

“Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.

Kristus datang untuk menyelamatkan Yerusalem beserta anak-anaknya; tetapi kesombongan, kemunafikan, kecemburuan, dan kebencian orang-orang Farisi telah menghalang-Nya daripada melaksanakan tujuan-Nya. Yesus mengetahui pembalasan yang dahsyat yang akan ditimpakan ke atas kota yang telah ditentukan untuk kebinasaan itu. Dia melihat Yerusalem dikepung oleh bala tentera, penduduk yang terkepung didorong kepada kebuluran dan maut, ibu-ibu memakan mayat anak-anak mereka sendiri, dan ibu bapa serta anak-anak saling merampas suapan makanan yang terakhir daripada satu sama lain, sementara kasih sayang semula jadi dimusnahkan oleh seksaan kelaparan yang mencengkam. Dia melihat bahawa kedegilan orang Yahudi, sebagaimana terbukti dalam penolakan mereka terhadap keselamatan yang dibawa-Nya, juga akan mendorong mereka untuk menolak penyerahan diri kepada bala tentera yang menyerang. Dia melihat Kalvari, tempat Dia akan ditinggikan, dipenuhi salib setebal pohon-pohon di hutan. Dia melihat penduduk yang malang menderita azab pada alat penyeksaan dan melalui penyaliban, istana-istana yang indah dimusnahkan, bait suci menjadi reruntuhan, dan daripada tembok-temboknya yang besar itu tidak satu batu pun dibiarkan di atas batu yang lain, sementara kota itu dibajak seperti sebuah ladang. Sungguh wajarlah Juruselamat menangis dalam penderitaan yang amat sangat apabila memandang kepada pemandangan yang mengerikan itu.

“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.

“ယေရုရှလင်မြို့သည် ကိုယ်တော်၏ စောင့်ရှောက်မှုအောက်၌ ကြီးပြင်းလာသော သားငယ်ကဲ့သို့ဖြစ်ခဲ့၍၊ နူးညံ့သနားတတ်သော ဖခင်တစ်ဦးက လမ်းလွဲသွားသော သားအတွက် မြည်တမ်းသကဲ့သို့၊ ယေရှုသည်လည်း ချစ်မြတ်နိုးသော ထိုမြို့အတွက် မျက်ရည်ကျခဲ့သည်။ ငါသည် သင့်ကို မည်သို့ စွန့်ပစ်ရမည်နည်း။ သင့်ကို ဖျက်ဆီးခြင်းသို့ အပ်နှံထားသည်ကို ငါ မည်သို့ ကြည့်နေရမည်နည်း။ သင့်ဒုစရိုက်ခွက်ကို ပြည့်စုံစေရန် သင့်ကို ငါ လွှတ်ပေးရမည်လော။ ဝိညာဉ်တစ်ပါး၏ တန်ဖိုးသည် ထိုမျှကြီးမြတ်သဖြင့်၊ ၎င်းနှင့် နှိုင်းယှဉ်လျှင် ကမ္ဘာများပင် အရေးမပါသည့်အရာများအဖြစ် ကျဆင်းသွားကြသည်။ သို့ရာတွင် ဤနေရာ၌ ပျောက်ဆုံးရမည့်အရာမှာ လူမျိုးတစ်မျိုးလုံး ဖြစ်နေသည်။ အနောက်ဘက်သို့ နိမ့်ဆင်းနေသော နေရောင်သည် ကောင်းကင်ထဲမှ ကွယ်ပျောက်သွားသည့်အခါ ယေရုရှလင်၏ ကျေးဇူးတော်နေ့ရက်သည် အဆုံးသတ်သွားမည်ဖြစ်သည်။ အော်လီဗက်တောင်၏ တောင်ထိပ်ပေါ်၌ အခမ်းအနားခရီးစဉ် ရပ်နားနေစဉ်တွင်၊ ယေရုရှလင်အတွက် နောင်တရရန် အချိန် မကုန်သေးပေ။ ထိုအချိန်၌ ကရုဏာ၏ ကောင်းကင်တမန်မသည် တရားမျှတမှုနှင့် အလျင်အမြန် ရောက်လာမည့် တရားစီရင်ခြင်းတို့ကို နေရာပေးရန် ရွှေပလ္လင်မှ ဆင်းလာဖို့ မိမိအတောင်ပံများကို ခေါက်သိမ်းနေခဲ့သည်။ သို့သော် ခရစ်တော်၏ ကြီးမားလှသော ချစ်ခြင်းမေတ္တာနှလုံးသားသည် မိမိ၏ ကရုဏာများကို အထင်မထားခဲ့သော၊ မိမိ၏ သတိပေးချက်များကို မထီမဲ့မြင်ပြုခဲ့သော၊ မိမိ၏ သွေးဖြင့် မိမိလက်များကို စွန်းထင်းစေရန် အဆင်သင့်ဖြစ်နေသော ယေရုရှလင်အတွက် ဆက်လက် တောင်းပန်နေဆဲဖြစ်သည်။ ယေရုရှလင်သာ နောင်တရမည်ဆိုလျှင်၊ အချိန် မလွန်သေးပေ။ နေဝင်ချိန်၏ နောက်ဆုံးရောင်ခြည်များသည် ဗိမာန်တော်၊ မျှော်စင်နှင့် ခေါင်ထိပ်များပေါ်တွင် တည်ငြိမ်စွာ ကျန်ရစ်နေစဉ်၊ ကောင်းသော ကောင်းကင်တမန်တစ်ပါးက သူမကို ကယ်တင်ရှင်၏ ချစ်ခြင်းမေတ္တာဆီသို့ ဦးဆောင်၍ သူမ၏ ပျက်စီးခြင်းကို တားဆီးပေးမည် မဟုတ်လော။ လှပသော်လည်း မသန့်ရှင်းသော မြို့တော်၊ ပရောဖက်များကို ကျောက်ခဲဖြင့် ပစ်သတ်ခဲ့သော မြို့တော်၊ ဘုရားသခင်၏ သားတော်ကို ပယ်ချခဲ့သော မြို့တော်၊ မိမိ၏ နောင်တမရမှုကြောင့် ကိုယ်တိုင်ကိုယ်ကို ကျွန်ဘဝ၏ ချည်နှောင်မှုများဖြင့် ခတ်နှောင်နေသော မြို့တော်၏ ကရုဏာနေ့ရက်သည် အလွန်နီးကပ်စွာ ကုန်ဆုံးလုနီးပါး ဖြစ်နေခဲ့သည်!” The Desire of Ages, 576–578.

As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.

Joalo ka ntwa kgatlhanong le Jerusalema e tlhaloswa ke Isaia mo kgaolong ya masome a mabedi le bobedi, bao ba tlhaselang “ba ikobokanya fa kgorong.” Elame le Kire ba fa kgorong ba ipaakantse ka dibetsa, mme ba tloga ba senola sekhurumelo sa Jerusalema. Mo go Isaia, “sekhurumelo” se baba ba se senolang fa kgorong ke moriti wa Egepeto.

Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.

Celakalah anak-anak yang memberontak, firman TUHAN, yang mengambil nasihat, tetapi bukan daripada-Ku; dan yang membuat perjanjian, tetapi bukan oleh Roh-Ku, supaya mereka menambah dosa atas dosa; yang berjalan turun ke Mesir, tetapi tidak meminta petunjuk daripada mulut-Ku; untuk menguatkan diri dalam kekuatan Firaun, dan untuk percaya kepada naungan Mesir! Yesaya 30:1, 2.

It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”

ཡེ་རུ་ཤ་ལེམ་གྱི་དགྲ་རྣམས་ཀྱིས། ཤེབ་ནས་མཚོན་པ་རྣམས་ནི་ཨེ་ཇིབྟུ་ཡིས་ཁོ་ཚོ་སྐྱོབ་པར་སེམས་ཏེ་ཨེ་ཇིབྟུ་ལ་ཡིད་ཆེས་བཞག་པ་ཡིན་པར་ངོས་འཛིན་བྱེད། འོན་ཀྱང་ཧིལ་ཀི་ཡཱའི་བུ་ཨེ་ལི་ཡ་ཀིམ་གྱིས་མཚོན་པ་རྣམས་ནི་“ཨེ་ཇིབྟུའི་གྲིབ་མ”་ལ་མ་བརྟེན་པར། དཀོན་མཆོག་གི་གཤིས་ཀྱི་བཀབ་སྲུང་གིས་བཀབ་པ་དང་། “མཐོ་ཤོས་ཀྱི་གྲིབ་མ”་ལ་ཡིད་ཆེས་བྱེད་པ་ཡིན།

He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.

Okna nang tuminir i ha hilom nga dapit han Gihitaasi Gud mahimilin ha ilarom han lambong han Makagarahum-ha-ngatanan. Ako masiring mahitungod han Ginoo, Hiya an akon arayopan ngan an akon kuta: an akon Dios; ha iya ako masarig. Salmo 91:1, 2.

At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.

Semasa krisis undang-undang Ahad, anak-anak dara yang bijaksana yang dilambangkan oleh Eliakim anak Hilkia mempercayai naungan Yang Mahatinggi, dan anak-anak dara yang bodoh yang dilambangkan oleh Sebna mempercayai naungan Mesir. Perkataan yang diterjemahkan sebagai “discovered” bererti melucutkan dan menawan. Musuh-musuh di pintu gerbang mengenali bahawa perlindungan Yerusalem telah disingkirkan, dan Sebna serta para pengikutnya kemudian mula berusaha menyelamatkan diri mereka sendiri, kerana mereka melihat “the breaches of the city of David” dan mereka melihat bahawa terdapat banyak kebocoran yang akan membolehkan musuh masuk. Dalam kepanikan, sebagaimana dilambangkan dalam perumpamaan tentang sepuluh anak dara, yang bodoh mula mencari perlindungan, tetapi mereka tidak mempunyainya.

Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.

Shebna memandang kepada “baju zirah hutan” untuk menyelamatkannya, tetapi semuanya sudah terlambat. Ia menghitung rumah-rumah di Yerusalem dan mulai merobohkannya untuk memperkuat tembok, tetapi semuanya sudah terlambat. Mereka mengumpulkan air dari kolam bawah dan berusaha menghubungkannya dengan air kolam lama, tetapi semuanya sudah terlambat. Air, sebagai lambang utama Roh Kudus, menunjukkan bahwa mereka dengan putus asa sedang mencari minyak, tetapi semuanya sudah terlambat. Dalam segala usaha mereka, mereka melupakan Pencipta kolam-kolam itu, dan bahwa Dialah yang telah menjadikan “kolam-kolam” kebenaran itu sejak dahulu kala. Mereka melupakan bahwa Gunung Batu segala zamanlah yang telah menyediakan pekabaran pada masa-masa dahulu. Mereka memilih untuk tidak berjalan di jalan-jalan lama, yang dilambangkan oleh dasar-dasar yang telah ditegakkan melalui pekerjaan William Miller.

“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

“Satana o leka go faposa menagano ya bakaulengwe le bokgaitsadi ba rona mo tirong ya go baakanyetsa batho go ema mo metlheng eno ya bofelo. Maaka a gagwe a a boferefere a rulaganyeditswe go goga menagano gore e tloge mo dikotsing le mo maikarabelong a nako eno. Ba tsaya e se sepe lesedi le Keresete a tlileng ka lone a tswa legodimong go le naya Johane ka ntlha ya batho ba Gagwe. Ba ruta gore ditiragalo tse di fa pele ga rona ga di botlhokwa mo go lekaneng gore di newe kelotlhoko e e kgethegileng. Ba fedisa maatla a boammaaruri jo bo tswang legodimong, mme ba amoga batho ba Modimo maitemogelo a bone a pele, ba ba naya mo boemong jwa one saense ya maaka.

“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

“‘Turoma nene ma, na turo, e pe askikpa ira, e biris minam, na e nene ma tiat minam, kaia ira irera ura minam, na e nene anes therein.’ Jeremiah 6:16.

“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

“ဂတိတော်နှင့် ဆုတောင်းလျက် လေ့လာခြင်းဖြင့်လည်းကောင်း၊ ဗျာဒိတ်တော်ဖြင့်လည်းကောင်း၊ ကျွန်ုပ်တို့၏ အမှုတော်အစပိုင်း၌ ချမှတ်ထားခဲ့သော ယုံကြည်ခြင်း၏ အခြေခံအုတ်မြစ်များကို မည်သူမျှ ဖြိုဖျက်ယူရန် မရှာစေကြနှင့်။ ထိုအုတ်မြစ်များပေါ်တွင် ကျွန်ုပ်တို့သည် လွန်ခဲ့သော ငါးဆယ်နှစ်ကာလပတ်လုံး တည်ဆောက်လာခဲ့ကြသည်။ လူတို့သည် မိမိတို့က လမ်းသစ်တစ်ရပ်ကို တွေ့ရှိထားပြီဟုလည်းကောင်း၊ ချမှတ်ထားပြီးသော အုတ်မြစ်ထက် ပိုမိုခိုင်မာသော အုတ်မြစ်ကို မိမိတို့ ချနိုင်သည်ဟုလည်းကောင်း ယူဆနိုင်ကြသည်။ သို့သော် ဤသည်မှာ ကြီးမားသော လှည့်ဖြားမှုတစ်ရပ်ဖြစ်သည်။ ချမှတ်ထားပြီးသော အုတ်မြစ်မှတစ်ပါး အခြားအုတ်မြစ်ကို မည်သူမျှ မချနိုင်။”

“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

“Ku hmanah mi tam takin rinna thar sak leh thupui thar din tum an nei tawh a. Mahse an sak chu engtik chhung nge a ding? A hma hmanah a tluk nghal, Lungpui chunga innghat lo a nih avangin.”

“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

“Ba tsaala ba ntlha ga ba a ka ba tshwanetse go lebana le dipolelo tsa batho? A ga ba a ka ba tshwanetse go reetsa dithuto tsa maaka, mme morago ga go dira tsotlhe, ba ema ba nitame, ba re: ‘Gonne ga go motho ope yo o ka bayang motheo o mongwe go sele ga o o setseng o beilwe’? 1 Bakorintha 3:11.”

“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

“Jadi kita harus memegang teguh permulaan keyakinan kita sampai kepada kesudahannya. Kata-kata yang berkuasa telah dikirim oleh Allah dan oleh Kristus kepada umat ini, membawa mereka keluar dari dunia, langkah demi langkah, ke dalam terang yang jelas dari kebenaran masa kini. Dengan bibir yang telah dijamah oleh api yang kudus, hamba-hamba Allah telah memberitakan pekabaran itu. Ucapan ilahi telah membubuhkan meterainya atas keaslian kebenaran yang diberitakan.” Testimonies, jilid 8, 296, 297.

The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”

“Lazaro” leo, ambalo mambo haya yote hufanyika ndani yake, ndilo “siku” ya kibiblia ambayo Isaya anaitambulisha kuwa ni ile ambayo Bwana MUNGU wa Majeshi aliita watu “kulia, na kuomboleza, na kuwa na upara, na kujifunga nguo ya gunia.”

And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.

Dona si Jahowa i go long Moses, i se, “Tu long namba ten de bilong dispela namba seven mun bai i gat De Bilong Mekim Atonmen: em bai i wanpela holi bung bilong yupela; na yupela i mas daunim ol sol bilong yupela, na ofaim wanpela ofa i mekim paia i go long Jahowa. Na long wankain de yupela i no ken mekim wanpela wok: long wanem, em i de bilong atonmen, bilong mekim atonmen bilong yupela long ai bilong Jahowa, God bilong yupela. Long wanem, wanem sol man i no daunim em yet long wankain de, bai ol i katim em i lus namel long ol lain bilong em. Na wanem sol man i mekim sampela wok long wankain de, dispela yet sol bai mi bagarapim i lus namel long ol lain bilong em. Yupela i no ken mekim wanpela kain wok: em bai i wanpela lo oltaim tru long olgeta lain tumbuna bilong yupela long olgeta ples yupela i stap long en. Em bai i stap long yupela olsem wanpela sabat bilong malolo, na yupela i mas daunim ol sol bilong yupela: long namba nain de bilong mun long apinun, stat long apinun i go inap long narapela apinun, bai yupela i mas holim sabat bilong yupela.” Leviticus 23:26–32.

The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”

Lehono le le swantšhwago ke Shebna le Eliakim morwa wa Hilkiah ke Letšatši la Poelano la seswantšhetšo sa nnete, leo le akaretšago histori ya 1844 go fihlela Mikaele a ema. Mo nakong yeo ya nako, Baadventiste ba biditšwe gore ba “hlokiše” meoya ya bona, goba bjalo ka ge Jesaya a le emela, ba biditšwe “go lla, le go bokolla, le go kota hlogo, le go itleme ka lešela la mokotla.”

“In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?

“Pada tahun 1844 Imam Besar kita yang agung memasuki tempat yang mahakudus di Bait Suci surgawi, untuk memulai pekerjaan penghakiman pemeriksaan. Perkara-perkara orang mati yang benar telah sedang ditinjau di hadapan Allah. Apabila pekerjaan itu selesai, penghakiman akan dijatuhkan atas orang-orang yang hidup. Betapa berharga, betapa penting saat-saat yang khidmat ini! Masing-masing kita mempunyai suatu perkara yang sedang menanti keputusan di pengadilan surga. Kita masing-masing akan dihakimi menurut perbuatan-perbuatan yang dilakukan di dalam tubuh. Dalam kebaktian bayangan, ketika pekerjaan pendamaian dilaksanakan oleh imam besar di tempat yang mahakudus di Bait Suci duniawi, umat dituntut untuk merendahkan jiwa mereka di hadapan Allah, dan mengakui dosa-dosa mereka, supaya mereka didamaikan dan dosa-dosa itu dihapuskan. Akankah dituntut sesuatu yang kurang daripada itu dari kita pada hari pendamaian antitipe ini, ketika Kristus di Bait Suci di atas sedang memohon bagi umat-Nya, dan keputusan terakhir yang tidak dapat dibatalkan akan dijatuhkan atas setiap perkara?”

“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.

“Adakah keadaan kita pada masa yang menggerunkan dan khidmat ini? Aduhai, betapa besarnya kesombongan yang sedang berleluasa dalam gereja, betapa banyaknya kemunafikan, betapa besarnya penipuan, betapa kuatnya kecintaan kepada pakaian, kepada perkara yang remeh-temeh, dan kepada hiburan, betapa besarnya keinginan untuk ketertinggian! Semua dosa ini telah menggelapkan fikiran, sehingga perkara-perkara yang kekal tidak dapat dibezakan. Tidakkah kita akan menyelidiki Kitab Suci, supaya kita dapat mengetahui di manakah kedudukan kita dalam sejarah dunia ini? Tidakkah kita akan menjadi berpengertian berkenaan dengan pekerjaan yang sedang dilaksanakan bagi pihak kita pada masa ini, dan kedudukan yang seharusnya kita sebagai orang berdosa tempati sementara pekerjaan pendamaian ini sedang berlangsung? Jika kita mempunyai sedikit pun perhatian terhadap keselamatan jiwa kita, kita mesti mengadakan suatu perubahan yang tegas. Kita mesti mencari Tuhan dengan pertobatan yang sejati; kita mesti, dengan penyesalan jiwa yang mendalam, mengakui dosa-dosa kita, supaya dosa-dosa itu dapat dihapuskan.” Selected Messages, buku 1, 124, 125.

And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.

Pada hari itu Tuhan ALLAH semesta alam memanggil kepada ratap tangis, kepada perkabungan, kepada menggunduli kepala, dan kepada berikat pinggang dengan kain kabung; tetapi lihatlah, ada sukacita dan kegembiraan, menyembelih lembu dan membunuh domba, makan daging dan minum anggur: marilah kita makan dan minum, sebab besok kita akan mati. Yesaya 22:12, 13.

The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).

Umninimrava wabiza uShebna ukuba ahluphe umphefumulo wakhe, kodwa yena wakhetha ukudla, ukusela, nokuqhubeka nokuzijabulisa. Umninimrava “wembula” “ezindlebeni” zakhe ukuthi isono sikaShebna ngeke sihlanzwe. Igama elihunyushwe ngokuthi “kuhlanzwe” yigama elisetshenziswa kuLevitikusi ngokuthi “ukubuyisana.” Lesi sono se-Adventism yaseLawodisiya ngeke sibuyiselaniswe. Manje u-Isaya uqala ukukhuluma ngobudlelwane bukaShebna (ama-Adventisti aseLawodisiya) no-Eliyakimi, indodana kaHilikiya (ama-Adventisti aseFiladelfiya).

Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.

Sebna ialah “bendahari” sebagaimana Yudas. Dan Tobia pada zaman Nehemia tinggal di tempat kudus Allah, dalam sebuah bilik (perbendaharaan) tempat persembahan-persembahan seharusnya disimpan. Apabila Nehemia mentahirkan Bait Suci, dia mencampakkan Tobia bersama segala barang-barangnya. Sebna juga akan dicampakkan keluar. Kedua-duanya menggambarkan dimuntahkannya Adventisme Laodikia pada waktu undang-undang Ahad.

“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

“Gɛ ŋmɔni kɛ amonitowo kple moabitowo wɔ nuvɔ̃ kpɔkpɔ kple fefefe ɖe Israel ŋu ta la, Mawu va do gbe ɖa to Mose dzi be woaɖe wo ɖa tso Eƒe ameawo ƒe ƒomevi me tegbee. Kpɔ Deuteronomy 23:3–6. Le nya sia me tɔtrɔ kpɔkpɔ me la, nunɔla gã la ɖe nudzɔdzɔ siwo wowɔ ɖo Mawu ƒe aƒe mexɔ me ɖa, be wòawɔ teƒe na ame sia, si nye agbeɖela na dukɔ si wowɔ dzoe. Mebia si yé ate ŋu afia Mawu mekpɔkpɔ wu esia o, be wòatsɔ dɔmenyo sia na Mawu kple Eƒe nyateƒe ƒe futɔ sia.”

“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

“Pabiyin ari parihna Persia ata, Nehemiah in zirna hleihnak hi a hmu ih, caan hman lo in hnonak a tuah. “Ka thin a sia tuk,” tiah a ti; “cucuah Tobiah ih inn sung thilri pawl hmuahhmuah cu khan inn khan ihsin ka paih suak. Cun ka thu ka pe ih, anmah nih khan inn pawl cu an thianghlimter; cun Pathian inn ih noihnak thilri pawl, rawlhlah thawinak le hmuihmui thil cu ka run kir sal.”

“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.

“Bukan sahaja bait suci telah dicemari, tetapi persembahan-persembahan juga telah disalahgunakan. Hal ini cenderung mematahkan semangat kemurahan hati umat itu. Mereka telah kehilangan semangat dan keghairahan mereka, dan enggan membayar persepuluhan mereka. Perbendaharaan rumah Tuhan tidak dibekalkan dengan secukupnya; banyak daripada para penyanyi dan yang lain yang dipekerjakan dalam pelayanan bait suci, kerana tidak menerima sokongan yang mencukupi, telah meninggalkan pekerjaan Tuhan untuk bekerja di tempat lain.” Prophets and Kings, 670.

Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.

Sebna, Judas, le Tobaia kaofela li emela Balateli ba Adventiste ba Laodisea qetellong ea nako.

Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? 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 22:15–19.

Se re Yehovah Modimo wa mabotho: Sepela, o ye go motshepedi yo wa matlotlo, e lego go Shebna, yo a okametseng ntlo, o re: O na le eng mo? Le gona o na le mang mo, moo o ipetletšego lebitla mo, bjalo ka yo a ipetlelago lebitla godimo, yo a iphagamišetšago bodulo leswikeng? Bonang, Jehofa o tla go rwala ka bothopša bjo bogolo, gomme ka kgonthe o tla go phuthela. Ruri o tla go dikologa ka maatla, a go lahlela bjalo ka kgwele nageng e kgolo; gona moo o tla hwa, gomme gona moo dikoloi tša letago la gago e tla ba dihlong tša ntlo ya mong wa gago. Ke tla go raka boemong bja gago, gomme o tla gogelwa fase go tšwa serithing sa gago. Jesaya 22:15–19.

As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.

ईशान्येचा राजा यरुशलेमजवळ येत असताना, आणि हे स्मरणात ठेवले पाहिजे की त्याचे येणे हे टप्प्याटप्प्याने पुढे सरकणारे असे येणे होते, ज्याच्या आगमनाची बातमी यरुशलेमच्या नागरिकांना आधीपासूनच ज्ञात होती. हाच तो प्रसंग आहे जो यशया अध्याय वीस मध्ये ओळखला जातो, जेव्हा अश्शूराचा सेनापती तार्तानाने मिसरातील अश्दोद जिंकले. काय येणार आहे हे त्यांना माहीत होते, आणि शब्ना मात्र स्वतःसाठी भव्य कबर बांधण्यात आपला वेळ घालवत होता. पुरातत्त्वज्ञांनी शब्नाची कबर शोधून काढली आणि त्या कबरीच्या प्रवेशद्वारावर असलेला लेख काढून घेतला; तो आता ब्रिटिश म्युझियममध्ये आहे. आश्चर्याची गोष्ट म्हणजे, शब्ना पदच्युत झाल्यावर आणि हिल्कीयाचा पुत्र एलियाकीमने शब्नाचे नेतृत्वपद स्वीकारल्यानंतर, हिल्कीयाचा पुत्र एलियाकीम याला एक राजमुद्रा देण्यात आली, ज्याचा उपयोग तो अधिकृत कागदपत्रांवर आपल्या नावाची मान्यता देण्यासाठी करू शकत होता. ती मुद्रा देखील पुरातत्त्वज्ञांना सापडली असून इंग्लंडमधील त्याच संग्रहालयात आहे. शब्ना त्या संग्रहालयात त्याच्या कबरीद्वारे—मृत्यूच्या चिन्हाद्वारे—प्रतिनिधित्व करीत उभा आहे; आणि हिल्कीयाच्या पुत्र एलियाकीम याचे प्रतिनिधित्व त्या संग्रहालयात जीवनाच्या मुद्रेने केलेले आहे.

For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.

Kerana penolakan Shebna terhadap mesej amaran berkenaan raja utara, dia dimuntahkan keluar dari mulut Tuhan, dan perkataan yang diterjemahkan sebagai “dimuntahkan” dalam amaran Wahyu kepada Laodikia sebenarnya bererti muntah memancut. Bersama Nehemia, Dia menghalau Tobia serta segala barangnya; dan terhadap Shebna, dia dicampakkan dengan keras seperti bola ke negeri yang jauh. Shebna ialah Adventist Laodikia yang menolak mesej nubuat yang dibuka meterainya pada tahun 1989 dan sedang bersiap menuju kubur—tanda binatang itu; dan Elyakim anak Hilkia ialah Adventisme Filadelfia yang menerima meterai Allah.

And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.

Дар он рӯз чунин хоҳад шуд, ки Ман бандаи Худ, Элёқим писари Ҳилқиёро хоҳам хонд; ва ӯро бо ҷомаи ту хоҳам пӯшонид, ва бо камарбанди ту ӯро қувват хоҳам бахшид, ва ҳукмронии туро ба дасти ӯ хоҳам супурд; ва ӯ барои сокинони Ерусалим ва барои хонадони Яҳудо падар хоҳад буд. Ишаъё 22:20, 21.

At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.

Pada hukum hari Minggu, gandum dan lalang dalam Adventisme dipisahkan, dan kepemimpinan gereja yang menang diberikan kepada Elyakim bin Hilkia, lalu Tuhan mengangkat gereja-Nya sebagai panji tatkala pekabaran malaikat ketiga membesar menjadi seruan nyaring. Mungkin saya telah agak terlalu berulang-ulang dengan menyertakan frasa “bin Hilkia,” padahal saya dapat saja hanya menyebut Elyakim. Namun, sang ayah dan anaknya bersama-sama merupakan lambang pekabaran Elia sebelum ketujuh malapetaka terakhir. Pekabaran Elia menggunakan perlambangan bapa-bapa dan anak-anak untuk mewakili yang pertama (bapa) dan yang terakhir (anak). Hubungan kenabian ini turut memberi sumbangsih kepada teka-teki terakhir dalam pasal dua puluh dua. Janji kepada Elyakim bin Hilkia ialah bahwa Tuhan akan meletakkan di atas bahunya kunci keluarga Daud.

The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.

“rumah Daud” adalah pekabaran tentang bapa dan anak yang dirujuk Yesus dalam percakapan terakhir-Nya dengan orang-orang Yahudi yang memberontak. Di situlah pula Ia menutup kitab Wahyu. Rumah Daud memiliki sebuah kunci yang, jika tidak digunakan dalam hal lain pada 22 Oktober 1844, karena satu-satunya tempat dalam Kitab Suci yang merujuk kepada kunci ini adalah dalam pekabaran kepada jemaat Filadelfia.

And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

Dan kunci rumah Daud akan Kuberikan ke atas bahunya; maka ia akan membuka, dan tidak seorang pun akan menutup; dan ia akan menutup, dan tidak seorang pun akan membuka. Yesaya 22:22.

And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.

“ဟိလဒေလဖိမြို့ရှိ အသင်းတော်၏ ကောင်းကင်တမန်ထံသို့ ရေးလော့။ သန့်ရှင်းတော်မူသောသူ၊ သစ္စာမှန်ကန်တော်မူသောသူ၊ ဒါဝိဒ်၏ သော့ကို ကိုင်ဆောင်တော်မူသောသူ၊ ဖွင့်လျှင် အဘယ်သူမျှ မပိတ်နိုင်၊ ပိတ်လျှင် အဘယ်သူမျှ မဖွင့်နိုင်သောသူသည် ဤသို့ မိန့်တော်မူ၏။ ငါသည် သင်၏ အကျင့်တို့ကို သိ၏။ ကြည့်ရှုလော့၊ ငါသည် သင့်ရှေ့၌ ဖွင့်ထားသော တံခါးတစ်ပေါက်ကို ချမှတ်ထား၏၊ ထိုတံခါးကို အဘယ်သူမျှ မပိတ်နိုင်။ အကြောင်းမူကား သင်၌ အင်အားအနည်းငယ်သာ ရှိသော်လည်း ငါ၏ နှုတ်ကပတ်တော်ကို စောင့်ထိန်းခဲ့ပြီး၊ ငါ၏ နာမကို မငြင်းပယ်ခဲ့။ ကြည့်ရှုလော့၊ စာတန်၏ တရားဇရပ်မှ ဖြစ်ကြသောသူတို့ကို၊ ယုဒလူဖြစ်သည်ဟု ဆိုသော်လည်း မဟုတ်ဘဲ မုသာပြောကြသောသူတို့ကို၊ ငါသည် သင့်ခြေတော်ရှေ့သို့ လာ၍ ဦးညွှတ်ကိုးကွယ်စေမည်။ ထို့ပြင် ငါသည် သင့်ကို ချစ်တော်မူကြောင်းကို သူတို့ သိစေမည်။ သင်သည် ငါ၏ ခံနိုင်ရည်နှင့်ဆိုင်သော နှုတ်ကပတ်တော်ကို စောင့်ထိန်းခဲ့သောကြောင့်၊ ငါလည်း မြေကြီးပေါ်၌ နေထိုင်ကြသောသူတို့ကို စမ်းသပ်ရန် လောကီတစ်ခွင်လုံးအပေါ်သို့ ရောက်လာမည့် စုံစမ်းခြင်း၏ အချိန်မှ သင့်ကို ကာကွယ်စောင့်ရှောက်မည်။ ကြည့်ရှုလော့၊ ငါသည် အလျင်အမြန် လာမည်။ သင်၌ ရှိသောအရာကို ခိုင်မြဲစွာ ကိုင်ထားလော့၊ သို့မှသာ အဘယ်သူမျှ သင်၏ သရဖူကို မယူသွားစေရန်။ အောင်မြင်သောသူကို ငါ၏ ဘုရားသခင်၏ ဗိမာန်တော်၌ တိုင်တစ်တိုင်ဖြစ်စေမည်၊ သူသည် ထိုအရပ်မှ နောက်တဖန် ထွက်သွားရတော့မည် မဟုတ်။ ငါ၏ ဘုရားသခင်၏ နာမတော်ကိုလည်းကောင်း၊ ငါ၏ ဘုရားသခင်ထံမှ ကောင်းကင်မှ ဆင်းသက်လာသော မြို့တော်သစ် ယေရုရှလင်၏ အမည်ကိုလည်းကောင်း၊ ငါ၏ နာမသစ်ကိုလည်းကောင်း သူ့အပေါ်၌ ငါ ရေးသားမည်။ နားရှိသောသူသည် ဝိညာဉ်တော်က အသင်းတော်များထံသို့ မိန့်တော်မူသမျှကို ကြားပါစေ။” ဗျာဒိတ် ၃:၇–၁၂။

Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.

Eliakim merepresentasikan seorang Filadelfia semasa gerakan Millerit yang membuka Tempat Mahakudus pada 22 Oktober 1844. Saya mengetahui bahawa Kristus, Imam Besar kita, yang telah membuka pintu dispensasi itu, tetapi Kristus telah meletakkan kunci itu di atas bahu Eliakim anak Hilkiah, dan menyatakan bahawa “dia akan membuka.” Kita telah sampai pada titik yang saya tunjukkan pada permulaan artikel ini.

There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.

Dalam kitab Yesaya, kita mendapati kata “beban” sebanyak delapan belas kali; namun tujuh kali di antaranya melambangkan sesuatu yang dipikul di atas bahu, dan sebelas kali melambangkan suatu nubuat penghukuman. Pada salah satu dari delapan belas kemunculan itu, kata yang berarti nubuat penghukuman juga sekaligus digunakan untuk melambangkan suatu beban yang dipikul di atas bahu.

The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.

Kisah lembah penglihatan ialah tentang suatu pekabaran kebinasaan yang mewujudkan dua golongan penyembah di Yerusalem. Pekabaran nubuatan yang menandai pembukaan penghakiman telah disampaikan oleh Bapa Miller, dan itulah pekabaran malaikat pertama yang berakhir apabila pintu Ruang Suci ditutup dan Tempat Yang Mahasuci dibuka pada 22 Oktober 1844. “Beban” yang diletakkan ke atas bahu William Miller, yang kepadanya telah diamanahkan untuk dibawa kepada dunia, ialah pekabaran malaikat pertama, suatu nubuatan kebinasaan yang berakhir pada 22 Oktober 1844 dengan tibanya pekabaran malaikat ketiga.

The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”

“Lelotlolo la ntlo ya Dafida ke tla le baya mo legetleng la gagwe,” mme go bolelwa jaana, “Mo letsatsing leo,” “sepekere se se kokotetsweng mo lefelong le le tlhomameng se tla tlosiwa, se kgaolwe, se we; mme morwalo o o neng o le mo go sone o tla kgaolwa.”

The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!

Kata yang diterjemahkan sebagai “beban” di sini ialah kata yang menandai suatu nubuat kebinasaan, tetapi nubuat kebinasaan ini bukanlah kata Ibrani yang digunakan Yesaya untuk menggambarkan sesuatu yang engkau pikul di atas bahumu. Sebagai kata untuk nubuat kebinasaan, maknanya ialah bahwa Eliakim, anak Hilkia, akan dikenakan kunci Daud di atas bahunya, dan beban yang ada di atas bahunya itu adalah suatu nubuat kebinasaan. Ini adalah permainan kata yang sangat mendalam!

Sister White says this about a key that is attached to the Bible.

Kgaitsadi White a bua jaana ka senotlolo se se gokagantsweng le Baebele.

“Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.

“Berkait dengan Firman Allah ada suatu kunci yang membuka peti berharga itu, bagi kepuasan dan sukacita kita. Aku merasa bersyukur atas setiap sinar terang. Di masa depan, pengalaman-pengalaman yang sekarang bagi kita sangat misterius akan dijelaskan. Beberapa pengalaman mungkin tidak akan pernah kita pahami sepenuhnya sampai yang fana ini mengenakan kefanaan.” Manuscript Releases, volume 17, 261.

Miller’s opening remarks about his dream says this.

Miller tsɔnɔ be mɛ nɛ a ɔka faa ne daeɛ no ho no ka sɛ yi.

“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.

“Ndzi lorhile leswaku Xikwembu, hi voko leri nga vonakiki, xi ndzi rhumelerile bokisi ro saseka swinene, leri ringanisaka kwalomu ka ti-intshi ta khume hi tsevu hi vuandlalo bya xiphepherhele, leri endliweke hi ebony ni maparele lama nghenisiweke hi vutlhari byo hlamarisa. Eka bokisi rero a ku khomisiwile xilotlelo. Hi ku hatlisa ndzi teke xilotlelo ndzi pfula bokisi; kutani, eku hlamareni ka mina ni ku chava ka mina, ndzi kume leswaku a ri tele hi mixaka hinkwayo ni vukulu hinkwabyo bya swikombiso swa risima, timayimani, maribye ya nkoka, ni mali ya nsuku ni ya silivhere ya mpimo ni ntsengo wun’wana ni wun’wana, hinkwaswo swi lulamisiwile hi ku saseka etindhawini ta swona to hambana-hambana endzeni ka bokisi; naswona, hi ndlela leyi swi lulamisiweke ha yona, a swi voninga ku vangama ni ku kwetsima loku ringanaka ntsena ni dyambu.” Early Writings, 81.

In James White’s footnotes of the dream, he says this of the key.

Ka ditlhalosong tša James White tša toro yeo, o bolela se mabapi le senotlelo.

The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.

“‘Phoso e khomaretšwego’ e be e le mokgwa wa gagwe wa go hlatholla Lentšu la boporofeta—go bapetša Mangwalo le Mangwalo—Beibele e le mohlatholli wa yona ka boyona. Ka phoso ye, Ngwanešu Miller o ile a bula ‘lepokisi,’ goba therešo e kgolo ya go tla ga Morena lefaseng.” James White.

James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.

James White ulasan nokna ia ka∙saa an∙tangna introduction-ko seaha. Iano namen gamchatgipa ong∙a ine ma∙sie ra∙na nangchongmotgipa ong∙a je, Miller an∙tangna ka∙saa ko nikaha aro uko 1847 bilsio prakash ka∙aha, Chong∙motgipa Namgijagipa Ka∙saaniko (Great Disappointment) ja∙man komi ba bilsinga gnangahaon, chong∙motgipa ka∙donggipa Millerite Adventistrang, jean saksa ong∙e dongachim, rang∙saksa chinditako man∙aha. Miller ia andolanoni dingtangako man∙aha, aro “chong∙motgipa ma∙chonggipa drot” jean “sakantina sataha” uko namgijagipa ka∙saani a∙selon da∙ooba duk man∙engachim. Millerni ka∙saa ia obostako miksongsoaha aro James White uani gimin ulasaniko dakaha aro Ellen White uani gimin pilakni mikkangon namen namgipa bewalo aganaha. James White uani ka∙saani skang introduction-ko seaha, uani ka∙saako chapaha aro unikode mitam footnotes-ko on∙aha. Uani introduction, ka∙saa aro footnotes-rang ia article-ni bon∙kamgipa bak-o donggen, ia bilgi-ko nanganirangna sram on∙na gita.

Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.

Yesaya dua puluh dua adalah gambaran tentang permulaan dan pengakhiran Adventisme. Dalam kedua-dua sejarah itu, telah berlaku dan akan berlaku suatu pemisahan, yang terjadi pada 22 Oktober 1844 dan kemudian sekali lagi pada waktu undang-undang Ahad. Pemisahan dalam kedua-dua keadaan itu, pada permulaan dan pengakhiran, merupakan penggenapan perumpamaan tentang sepuluh dara. Sister White memberitahu kita bahawa dara-dara yang bodoh ialah orang-orang Laodikia. Shebna melambangkan orang-orang Advent Laodikia pada permulaan dan pengakhiran Adventisme. Eliakim, anak Hilkiah, melambangkan orang-orang Advent Filadelfia.

But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”

Tetapi Hilkia juga melambangkan bapa Adventisme kerana “dia akan menjadi bapa kepada penduduk Yerusalem, dan kepada kaum Yehuda.” William Miller dengan penuh hormat disebut “Bapa Miller.” Pada bahu Miller diletakkan “kunci Daud,” yang melambangkan kaedahnya mengkaji Kitab Suci, “baris demi baris.”

The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.

Bibele sendo peti, ua uza “xave de Davi” ne’ebé reprezenta regra sira ba interpretasaun profétika ne’ebé nia uza atu loke verdade sira hosi anju dahuluk. Regra sira-ne’e, (xave de Davi) no ninia profesia kona-ba malisan (karga) ne’ebé komprende ho xave de Davi, pendura “hanesan pregu ida iha fatin metin ida” iha santuáriu. “Pregu” ne’e mak data 22 outubru 1844. Liafuan “pregu” signifika alfinete ida, pregu ida ka estaka ida, ne’ebé reprezenta marka dalan ida. “Karga,” ka profesia kona-ba malisan ne’ebé pendura iha pregu ne’e, mak mensajen anju dahuluk, no mensajen ne’e to’o ba nia remate iha 22 outubru 1844, bainhira profesia kona-ba malisan ne’e kumpri ona no hetan hasai, kotu, no monu. Nia hetan hasai tanba mensajen profétika kona-ba malisan ne’e sai ona tempu liubá, no depois pregu ne’e tenke muda ba Fatin Santíssimu, iha ne’ebé karga seluk kona-ba malisan sei pendura ba nia.

Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.

ទំនាយ​នៃ​សេចក្ដី​វិនាស​របស់​មីឡឺរ ដែល​ត្រូវ​បាន​យល់​តាម​ក្បួន​ទំនាយ ដែល​តំណាង​ដោយ «កូនសោ​របស់​ដាវីឌ» នោះ នឹង​ដាក់​ដែកគោល​មួយ​នៅ​ក្នុង​ទីបរិសុទ្ធ ដែល​នឹង​ទ្រទ្រង់​សិរីល្អ​ទាំងអស់​នៃ​វង្ស​ត្រកូល​របស់​បិតា​គាត់។ ពាក្យ «សិរីល្អ» ក្នុង​បទគម្ពីរ​នោះ​មាន​ន័យ​ថា ទម្ងន់។ អ្វី​ដែល​ទប់ទល់​ទម្ងន់​របស់​ផ្ទះ​មួយ គឺ​គ្រឹះ​របស់​ផ្ទះ​នោះ។ កិច្ចការ​គ្រឹះ​របស់​មីឡឺរ ទ្រទ្រង់​ទម្ងន់​នៃ​ពន្លឺ​បន្ថែម​ទាំងអស់​នៃ​សារ​របស់​ទេវតា​ទី​បី ដែល​តំណាង​ដោយ «ពូជពង្ស និង​ផល​ដែល​ចេញ​មក»។ វា​ទ្រទ្រង់​ទម្ងន់​នៃ​ភាជនៈ​គ្រប់​យ៉ាង​ផ្សេងៗ​នៃ​ព្រះវិហារ​ផងដែរ។ ហើយ​គ្រឹះ​នោះ​ត្រូវ​បាន​ដាក់​សម្រាប់​ព្រះវិហារ​មួយ ដើម្បី​ដាក់​បល្ល័ង្ក​ដ៏​រុងរឿង​មួយ។

Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.

Eliakim, mora wa Hilkiah, o emela kereke ya Filadelfia. Eliakim e raya “Modimo wa go tsoša,” gobane Eliakim, tatago Jerusalema, o emela William Miller yo Modimo a mo dirišitšego go tsoša metheo ya batho ba kgwerano ba Modimo ba kgethilwego. Ke mora wa Hilkiah, leo le tšwago mantšung a mabedi; la bobedi e le “Modimo,” gomme la mathomo le bolela “boreledi,” bjalo ka boreledi bja polelo. Hilkiah o emela Lentšu goba lentšu la Modimo, gomme morwa wa gagwe o emela go tsošwa ga tempele.

At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.

Sa katapusan ng Adventismo ay kinakailangang may isang hula ng kapahamakan, at ang hulang iyon ay ang ikatlong anghel ng Apocalipsis labing-apat. Kinakailangang may isang susi sa wakas na itinulad ng susi ni Miller. Ang “susi” sa ating kapanahunan ay nakasalig sa pag-uulit ng kasaysayan, at lalo na sa tuntunin ng unang pagbanggit, na kinapapalooban, o siyang prinsipyong kinakatawan ni Cristo Mismo bilang ang Alpha at Omega. Kinakailangang may isang anak ni Miller. Si Miller nga, bilang ama, ay nagiging si Hilkias, ang Salita ng Panginoon, at ang anak ni Miller ay si Eliakim, na nangangahulugang ang Diyos ng pagbabangon. Itinayo ng amang si Miller ang templo, at kinikilala ng anak ni Miller kung kailan ihinihiwalay ang Laodicea at Philadelphia at ang mga taga-Philadelphia ay ibinabangon bilang isang watawat. Kinakailangang may isang pako na matibay na naibaon, ngunit hindi sa dakong banal gaya sa kasaysayan ni Miller, kundi sa Kabanal-banalang Dako. Ang pakong iyon at ang pasaning nakasabit doon ay ihihiwalay sa wakas ng mensahe ng ikatlong anghel, gaya ng nangyari sa wakas ng mensahe ng unang anghel. Kapag tumindig si Miguel at magsara ang panahon ng pagsubok ng tao, ang hula ng kapahamakan ay magiging nasa panahunang nagdaan, naalis na, nahiwalay na, at bumagsak na.

The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.

Go arogana kgotsa phatlhalatso morago ga go feta ga nako ka 1844 e tla boelediwa gape mo molaong wa Tshipi. Isaia 22 ke setshwantsho sa maemo a a isang mo karoganyong ya Baadvente ba Laodikia le Baadvente ba Filadelfia e e diragalang mo mathateng a molao wa Tshipi.

And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.

Dan kepada malaikat jemaat orang Laodikia tuliskanlah: Inilah firman Sang Amin, saksi yang setia dan benar, permulaan dari ciptaan Allah: Aku mengetahui segala pekerjaanmu, bahwa engkau tidak dingin dan tidak panas; alangkah baiknya jika engkau dingin atau panas. Jadi, karena engkau suam-suam kuku, dan tidak dingin maupun panas, Aku akan memuntahkan engkau dari mulut-Ku. Sebab engkau berkata: Aku kaya, berkelimpahan harta, dan tidak kekurangan apa-apa; namun engkau tidak tahu, bahwa engkaulah yang malang, menyedihkan, miskin, buta, dan telanjang. Aku menasihatkan engkau supaya membeli dari-Ku emas yang telah dimurnikan dalam api, agar engkau menjadi kaya; juga pakaian putih, supaya engkau mengenakannya dan aib ketelanjanganmu tidak tampak; dan oleskanlah matamu dengan salep mata, supaya engkau dapat melihat. Barangsiapa Kukasihi, dia Kurebuki dan Kuhajar; sebab itu bergiatlah dan bertobatlah. Lihatlah, Aku berdiri di muka pintu dan mengetok; jikalau ada orang yang mendengar suara-Ku dan membuka pintu, Aku akan masuk mendapatkannya dan makan bersama-sama dengan dia, dan dia bersama-sama dengan Aku. Barangsiapa menang, kepadanya akan Kukaruniakan untuk duduk bersama-sama dengan Aku di atas takhta-Ku, sama seperti Aku pun telah menang dan duduk bersama-sama dengan Bapa-Ku di atas takhta-Nya. Siapa bertelinga, hendaklah ia mendengar apa yang dikatakan Roh kepada jemaat-jemaat. Wahyu 3:7–22.

After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.

Selapas pengenalan kepada mimpi itu, James White kemudian menyertakan mimpi tersebut dengan nota kaki. Saya tidak mempunyai sebarang masalah dengan penerapan James White terhadap mimpi Miller, walaupun hakikatnya kami telah kerap menerbitkan suatu tafsiran tentang mimpinya yang sedikit berbeza daripada tafsiran James White. Pendekatan asas James White yang berbeza daripada apa yang telah kami terbitkan ialah bahawa beliau meletakkan “permata-permata” itu dalam konteks umat Tuhan, sedangkan kami memahami bahawa permata-permata itu ialah kebenaran-kebenaran nubuatan. Tidak ada percanggahan, kerana seseorang mencerminkan apa yang dipercayainya, dan penyerakan permata-permata itu selepas Kekecewaan Besar melambangkan penyerakan umat Tuhan SEBELUM undang-undang Ahad. Namun demikian, hal ini adalah untuk suatu kajian pada masa hadapan.

James White’s introduction to William Miller’s Dream

Tsɛlɛlɛ ya James White na Ndɔtɔ ya William Miller

“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

“Turo yia a ɛto so yi no, wɔtoo no guu Advent Herald mu boro mfe abien ni. Saa bere no na mihuu sɛ ɛda adi pefee sɛ ɛkyerɛ yɛn kan a yɛfaa mu wɔ Kristo mma a ɛto so abien no mu, na Onyankopɔn de saa dae no mae maa nguankuw a wɔahwete no mfaso.”

“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

“အရှင်ဘုရား၏ ကြီးမား၍ ကြောက်မက်ဖွယ်ကောင်းသော နေ့ရက် နီးကပ်လာသည်၏ လက္ခဏာများအနက်၊ ဘုရားသခင်သည် အိပ်မက်များကို ထားရှိတော်မူ၏။ Joel 2:28–31; Acts 2:17–20 ကိုကြည့်ပါ။ အိပ်မက်များသည် နည်းလမ်းသုံးမျိုးဖြင့် ပေါ်လာနိုင်သည်။ ပထမ၊ ‘အလုပ်ကိစ္စများ၏ များပြားခြင်းအားဖြင့်’ ဖြစ်သည်။ Ecclesiastes 5:3 ကိုကြည့်ပါ။ ဒုတိယ၊ စာတန်၏ ညစ်ညမ်းသောဝိညာဉ်နှင့် လှည့်ဖြားခြင်းအောက်၌ ရှိသူတို့သည်၊ သူ၏ သက်ရောက်မှုအားဖြင့် အိပ်မက်များကို ရနိုင်ကြသည်။ Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8 ကိုကြည့်ပါ။ တတိယအနေဖြင့်၊ ဘုရားသခင်သည် မိမိ၏ လူမျိုးတော်ကို ကောင်းကင်တမန်များနှင့် သန့်ရှင်းသော ဝိညာဉ်တော်၏ ဆောင်ရွက်မှုအားဖြင့် လာသော အိပ်မက်များဖြင့် အစဉ်အလာတစ်လျှောက် သွန်သင်တော်မူခဲ့သကဲ့သို့၊ ယခုလည်း အနည်းအများ သွန်သင်တော်မူဆဲ ဖြစ်၏။ သမ္မာတရား၏ ပြတ်သားသော အလင်း၌ ရပ်တည်နေသူတို့သည်၊ ဘုရားသခင်က မိမိတို့အား အိပ်မက်ပေးတော်မူသောအခါ သိကြလိမ့်မည်။ ထိုသို့သောသူတို့သည်လည်း မှားယွင်းသော အိပ်မက်များကြောင့် လှည့်ဖြားခံရ၍ လမ်းလွဲသွားကြမည် မဟုတ်။”

“And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.

“Kenyang a re, Utlwang jaanong mafoko ame; fa go na le moporofeti mo gare ga lona, nna Jehofa ke tla itseitsise mo go ene ka ponatshegelo, mme ke tla bua nae ka toro. Dipalo 12:5.

“Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.

Yakub menjawab, “Malaikat TUHAN telah berfirman kepadaku dalam mimpi.” Kejadian 31:2. “Lalu Allah datang kepada Laban, orang Aram itu, dalam mimpi pada waktu malam.” Kejadian 31:24. Bacalah mimpi-mimpi Yusuf, dalam Kejadian 37:5–9, lalu kisah yang menarik tentang penggenapannya di Mesir.

“In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

“Di Gibeon, Tuhan menampakkan diri kepada Salomo dalam suatu mimpi pada malam hari.” 1 Raja-raja 3:5. Gambaran agung dan penting dalam pasal kedua kitab Daniel juga diberikan dalam suatu mimpi, demikian pula keempat binatang, dan lain-lain, dalam pasal ketujuh. Ketika Herodes berusaha membinasakan Juruselamat yang masih kanak-kanak, Yusuf diperingatkan dalam suatu mimpi supaya melarikan diri ke Mesir. Matius 2:13.

“And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.

“‘Mi bai kamap long OL LAS DE, God i tok, bai mi kapsaitim long Spirit bilong mi antap long olgeta manmeri: na ol boi na gel bilong yupela bai autim tok profet, na ol yangpela man bilong yupela bai lukim ol driman, na ol lapun man bilong yupela bai drimanim ol driman. Aposel 2:17.’

“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

“Anugerah nubuat, melalui mimpi dan penglihatan, di sini merupakan buah Roh Kudus, dan pada hari-hari terakhir akan dinyatakan dengan cukup nyata sehingga menjadi suatu tanda. Itu adalah salah satu karunia jemaat Injil.

“And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.

“ဟုတော်မူ၍ တချို့ကို တမန်တော်များအဖြစ်၊ တချို့ကို ပရောဖက်များအဖြစ်၊ တချို့ကို ဧဝံဂေလိဆရာများအဖြစ်၊ တချို့ကို သိုးထိန်းဆရာများနှင့် ဆရာများအဖြစ် ပေးတော်မူ၏။ သန့်ရှင်းသူတို့ကို ပြည့်စုံစေခြင်းအတွက်လည်းကောင်း၊ အမှုတော်ဆောင်ရွက်ခြင်းအတွက်လည်းကောင်း၊ ခရစ်တော်၏ကိုယ်ခန္ဓာကို တည်ဆောက်ခြင်းအတွက်လည်းကောင်း ဖြစ်၏။” ဧဖက် ၄း၁၁၊ ၁၂။

“And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.

“Dan Allah telah menetapkan beberapa orang dalam jemaat, pertama rasul-rasul, kedua NABI-NABI, dan seterusnya. 1 Korintus 7:28.

“Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

“Janganlah menghinakan NUBUAT. 1 Tesalonika 5:20. Lihat juga Kisah Para Rasul 13:1; 21:9; Roma 12:6; 1 Korintus 14:1, 24, 39. Para nabi atau nubuat adalah untuk pembangunan jemaat Kristus; dan tidak ada bukti apa pun yang dapat dikemukakan dari firman Allah bahwa semuanya itu harus berhenti sebelum para pemberita Injil, gembala, dan pengajar harus berhenti. Tetapi, kata orang yang keberatan, ‘Telah ada begitu banyak penglihatan dan mimpi palsu sehingga aku tidak dapat menaruh kepercayaan pada apa pun yang semacam itu.’ Memang benar bahwa Iblis memiliki barang tiruannya. Ia selalu mempunyai nabi-nabi palsu, dan tentu kita patut mengharapkan mereka sekarang, pada saat terakhir penyesatan dan kemenangannya ini. Mereka yang menolak penyingkapan-penyingkapan khusus semacam itu karena adanya yang palsu, dengan alasan yang sama dapat melangkah sedikit lebih jauh dan menyangkal bahwa Allah pernah menyatakan diri-Nya kepada manusia dalam mimpi atau penglihatan, sebab yang palsu itu selalu ada.”

“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

“Njonja ni mbonesho ni njira iyo Mulungu waŵajulira ŵanthu yekha. Kwendela mu njira iyi wakayowoya ku ŵaprofeti; wali kuŵika chawanangwa cha uchimi pakati pa viwemi vya mpingo wa uthenga uwemi, ndipo wali kuŵika pamoza njonja ni mbonesho na vimanyikwiro vinyake vya ‘MAZUŴA GHAUMALIRO.’ Amen.”

“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.

“Sepheo sa ka dipolelong tse di fa godimo e ne e le go tlosa dikganetso ka mokgwa wa Dikwalo, le go baakanya mogopolo wa mmadi bakeng sa tse di latelang.” James White, Brother Miller’s Dream, 1–3.

William Miller’s Second Dream

Miller-a ki le Ṭha hnihna

“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

“Saya bermimpi bahwa Allah, dengan tangan yang tidak kelihatan, mengirimkan kepada saya sebuah peti kecil yang dibuat dengan sangat indah, kira-kira sepuluh inci panjangnya dan enam inci persegi, terbuat dari kayu eboni dengan mutiara yang ditatah dengan indah. Pada peti itu tergantung sebuah kunci. Saya segera mengambil kunci itu dan membuka peti tersebut; maka, dengan rasa takjub dan heran, saya mendapati bahwa peti itu penuh dengan segala macam dan berbagai ukuran permata, intan, batu-batu berharga, serta uang emas dan perak dari setiap ukuran dan nilai, tersusun indah pada tempatnya masing-masing di dalam peti itu; dan dengan susunan demikian, semuanya memantulkan suatu cahaya dan kemuliaan yang hanya dapat disamai oleh matahari.

“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

“Ndzi ehlekete leswaku a swi nga ri vutihlamuleri bya mina ku tiphina ndzi ri ndzexe hi xivono lexi xo hlamarisa, hambileswi mbilu ya mina a yi tala hi ntsako hikwalaho ka ku vangama, ku saseka, ni nkoka wa leswi a swi ri na swona. Hikokwalaho ndzi xi veke ehenhla ka tafula ra le xikarhi ekamareni ra mina, kutani ndzi tivisa leswaku hinkwavo lava a va ri ni ku navela a va nga ta va va ta ta vona xivono lexi xi vangamaka ngopfu ni ku hatima ngopfu lexi tshameke xi voniwa hi munhu evuton’wini lebyi.

“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

“Orang ramai mula datang, pada mulanya hanya sedikit bilangannya, tetapi semakin bertambah menjadi suatu kerumunan. Apabila mereka mula-mula melihat ke dalam peti itu, mereka akan merasa hairan dan bersorak kegembiraan. Tetapi apabila para penonton semakin bertambah, masing-masing mula mengusik permata-permata itu, mengeluarkannya dari peti itu dan menghamburkannya di atas meja. Aku mula berfikir bahawa pemiliknya akan menuntut kembali peti dan permata-permata itu dari tanganku; dan jika aku membiarkan semuanya dihamburkan, aku tidak akan pernah dapat meletakkannya kembali pada tempatnya di dalam peti itu seperti sebelumnya; dan aku merasakan bahawa aku tidak akan pernah sanggup mempertanggungjawabkannya, kerana hal itu akan sangat besar. Maka aku mula merayu kepada orang ramai itu supaya jangan menyentuhnya, dan jangan mengeluarkannya dari peti itu; tetapi semakin aku merayu, semakin mereka menghamburkannya; dan sekarang mereka kelihatan menghamburkannya ke seluruh bilik, di atas lantai dan di atas setiap perabot di dalam bilik itu.

“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

“Ndzi vona kutani leswaku exikarhi ka swihlovo swa ntiyiso ni mali ya xiviri leswi a va swi hangalasile, a va hangalasile ni nhlayo leyi nga pimekiki ya swihlovo swa mavunwa ni mali ya vuxisi. Ndzi karihiseke ngopfu hikwalaho ka mahanyelo ya vona ya le hansi ni ku nga khensi ka vona, kutani ndzi va tshinyelela ndzi tlhela ndzi va sola hikwalaho ka swona; kambe loko ndzi ya ndzi va tshinyelela swinene, va ya va hangalasa ngopfu swihlovo swa mavunwa ni mali ya vuxisi exikarhi ka leswi nga swa ntiyiso.”

“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

“Do ga katek-ngamchake nikgipa janggi-o anga ka∙siasan duk gnangaha, aro uamangko nokkooni re∙ongkatna anga be∙enni bilko jakkalna a∙bachengaha; indiba anga saksako re∙ongkatengon, gipin sakgittam chapchap chu∙bachapaha aro dingtang dingtang bilsi, katcha, aro a∙ani rangko, aro pilak jinis grikgipa jakkalgijako bring∙chapaha, indake uamang bebeko ong∙gipa pilak riting, diamond, aro paisarangko pangnan kattao nikjagipa ong∙ataha. Uamang angni casket-koba dal∙ata pilak pilak ong∙atbachengaha aro uko grikgipa jakkalgijarangni gisepo satataha. Angni duk aro angni ka∙onangani kosako mandeba simsakja ine anga chanchiaha. Anga pilakni gimin ka∙donggija aro gisik nangnikgija ong∙aha, aro asongo onge chu∙sokaha.”

“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

“Pem nyu a me suatna ropi leh ka mawhphurhna chungah ka tapin ka lungngai lai hian Pathian ka hre reng a, Ani’n min ṭanpui tûrin ngawrh takin ka ṭawngṭai a. Chutih laiin kawngkhar chu a inhawng nghal a, mi pakhat chu room-ah a lût a; chumi hnuah mipuite zawng zawng chu an chhuak ta a. Ani chuan kutah leivui hruaihna hmanga, tukverhte chu a hawng a, room atanga leivui leh bawlhhlawh zawng zawng chu a faih ṭan ta a.”

“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

“Saya berseru kepada-Nya supaya menahan diri, kerana terdapat beberapa permata berharga yang bertaburan di antara timbunan puing-puing.

“He told me to ‘fear not,’ for he would ‘take care of them.’

“Dia mengatakan kepadaku supaya ‘jangan takut,’ karena dia akan ‘menjaga mereka.’”

“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

“Lepas tu, semasa dia menyapu debu dan sampah, permata palsu dan syiling tiruan, semuanya terangkat lalu keluar melalui tingkap seperti awan, dan angin pun membawa semuanya pergi. Dalam kesibukan itu aku memejamkan mata seketika; apabila aku membukanya, segala sampah itu sudah lenyap sama sekali. Permata-permata berharga, intan berlian, serta syiling emas dan perak, bertebaran dengan melimpah di seluruh bilik.

“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

“Anŋa etsɔ adaka bi sii ɔpon no so, a na ɛsõ sen deɛ kan no na ɛyɛ fɛ paa; na ɔboaboaa aboɔden aboɔ, diamond ne sika no ano de nsa ma nsa guu adaka no mu, kɔsii sɛ baako koraa anka, ɛwom sɛ na diamond no bi sua araa ma na ɛnsõ sen pindua ano.”

“He then called upon me to ‘come and see.’

“Mas na memema se ankam me se, ‘Bra na behu.’”

“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

“Ndzi langutile endzeni ka bokisi, kambe mahlo ya mina ma dlayiwile hi ku vangama ka leswi ndzi swi voneke. A swi vangama ka khume ra minkarhi ku tlula ku vangama ka swona ko sungula. Ndzi ehlekete leswaku a swi kukuriwile hi misava ya misava hi milenge ya vanhu volavo lavo homboloka lava a va swi hangalasile ni ku swi kandziyela entshurini. A swi vekiwile hi ndlela yo saseka endzeni ka bokisi, xin’wana ni xin’wana exivandleni xa xona, ku nga ri na vumbhoni byin’wana ni byin’wana bya ku tikarhata ka munhu loyi a swi cukumeteleke endzeni. Ndzi huwelele hi ku tsaka lokukulu, kutani ku huwelela koloko ku ndzi pfuxile.” Early Writings, 81–83.

James White’s Footnotes

មតិយោងខាងក្រោមទំព័ររបស់ James White

“The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

“‘Casket’ eo e emelang dinnete tse kgolo tsa Baebele, tse amanang le go boa la bobedi ga Morena wa rona Jesu Keresete, tse Mokaulengwe Miller a neng a di neilwe gore a di gatisetse lefatshe.”

“The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

“‘Konci yang terpasang’ itu ialah caranya menafsirkan Firman nubuat—membandingkan Kitab Suci dengan Kitab Suci—Alkitab sebagai penafsirnya sendiri. Dengan kunci ini Saudara Miller membuka ‘peti harta itu,’ yakni kebenaran agung tentang kedatangan itu kepada dunia.

“‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

“‘Orang ramai mula datang, pada mulanya hanya sedikit bilangannya, tetapi bertambah menjadi suatu kumpulan besar.’ Apabila doktrin Advent mula-mula diberitakan oleh Saudara Miller, dan oleh beberapa orang lagi yang sangat sedikit, ia hanya memberi kesan yang kecil, dan hanya sangat sedikit yang dibangunkan olehnya; tetapi dari tahun 1840 hingga 1844, di mana sahaja ia diberitakan, seluruh masyarakat digerakkan.

“The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

“‘रक़्म-रक़्म के और तरह-तरह के’ ‘जवाहरात, हीरे वगैरह,’ जो ‘सन्दूकचे में अपनी-अपनी जगहों पर बड़ी खूबसूरती से सजाए गए थे,’ परमेश्वर की सन्तानों [मलाकी 3:17] का प्रतिनिधित्व करते हैं, जो सब कलीसियाओं में से, और जीवन की प्रायः हर अवस्था और स्थिति में से थे, जिन्होंने आगमन-विश्वास को ग्रहण किया, और अपनी-अपनी अवस्थाओं में सत्य के पवित्र कार्य के लिए साहसपूर्वक खड़े होते हुए दिखाई दिए। इस व्यवस्था में चलते हुए, हर एक अपने ही कर्तव्य पर ध्यान देता हुआ, और परमेश्वर के सामने दीनता से चलता हुआ, ‘उन्होंने संसार पर ऐसा प्रकाश और महिमा प्रतिबिम्बित किया,’ जिसकी समता केवल प्रेरितों के दिनों की कलीसिया से की जा सकती है। वह सन्देश [प्रकाशितवाक्य 14:6, 7] मानो वायु के पंखों पर चल पड़ा, और यह निमंत्रण, ‘आओ, क्योंकि अब सब कुछ तैयार है,’ [लूका 14:17] सामर्थ्य और प्रभाव के साथ दूर-दूर तक फैल गया।”

“When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.

“Se angelo se fofang [Tshenolo 14:6, 7.] a ne a qala ho bolela litaba tse molemo tse sa feleng, ‘Tšabang Molimo, ’me le mo tlotlise; hobane hora ea kahlolo ea hae e fihlile,’ ba bangata ba ile ba hoeletsa ka thabo ka lebaka la ho tla ha Jesu, le pusetso, bao hamorao ba ileng ba hanyetsa, ba soma, ’me ba nyefola ’nete eo hanyenyane pele e neng e ba tlatsitse ka thabo. Ba ile ba khathatsa le ho hasanya mabenyane. Sena se re isa hoetleng la 1844, ha nako ea ho hasanya e qala. Hlokomelang sena: E ne e le bao ba kileng ba ‘hoeletsa ka thabo’ ba ileng ba khathatsa le ho hasanya mabenyane. ’Me ha ho ba ileng ba hasanya mohlape ka katleho e kaalo, le ho o khelosa ho tloha ka 1844, joaloka bao ba kileng ba bolela ’nete, ba bile ba e thabela; empa esale ba latola mosebetsi oa Molimo, le phethahatso ea boprofeta boiphihlelong ba rona ba nakong e fetileng ba ho tla ha Morena.”

“Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’

“Kesaksian Saudara Miller, selama beberapa bulan setelah seruan Tengah Malam, pada bulan ketujuh, 1844, ialah bahwa pintu telah ditutup, dan bahwa gerakan Advent itu merupakan penggenapan nubuat, dan bahwa kita telah benar dalam memberitakan waktu. Kemudian ia menasihati saudara-saudaranya, melalui Advent Herald, supaya berpegang teguh, bersabar, dan jangan bersungut-sungut seorang terhadap yang lain; dan Allah akan segera membenarkan mereka karena memberitakan waktu. Dengan demikian ia membela permata-permata itu, sementara ia merasakan ‘pertanggungjawabannya’ atas mereka, dan bahwa ‘itu akan sangat besar.’”

“The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.

“‘Batu permata palsu dan syiling tiruan’ yang terselerak di antara yang tulen itu, dengan jelas melambangkan petobat-petobat palsu, atau ‘anak-anak asing,’ [Hosea 5:7.] sejak pintu itu ditutup pada tahun 1844.

“The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.

“Kasket” kedua yang “jauh lebih besar dan lebih indah daripada yang terdahulu” ke dalamnya “permata-permata,” “intan-intan,” dan “syiling-syiling” yang terserak itu dikumpulkan, melambangkan bidang luas kebenaran hidup masa kini ke dalamnya kawanan yang terserak itu akan dihimpunkan, iaitu 144,000 orang, semuanya memiliki meterai Allah yang hidup. Tidak satu pun daripada intan-intan yang berharga itu akan ditinggalkan dalam kegelapan. Walaupun ada yang “tidak lebih besar daripada hujung sebatang pin,” mereka tidak akan terlepas pandang dan tidak akan tertinggal pada hari ini apabila Allah sedang mengumpulkan permata-permata-Nya. [Maleakhi 3:16–18.] Dia dapat mengutus malaikat-malaikat-Nya dan menyegerakan mereka keluar sebagaimana Dia membawa Lot keluar dari Sodom. “A short work will the Lord make upon the earth.” “He will cut it short in righteousness.” Lihat Roma 9:28.

“The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

“‘Debri ek chipaz, sab ekel rakom amen maroñ ko jabdewōt ko,’ rejimwe im erro ko jibañ im eloñ meleleier, ko rej walok ñan lotak ro rej lelok melele in juon ruo ñan iien italik in 1844. Ij bed ilo ne, inaj lale jet iaan er.”

“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.

“1. Pendirian yang dengan lancang diambil oleh sebahagian daripada ‘gembala-gembala’ sejurus selepas seruan Tengah Malam diberikan, bahawa kuasa pelembutan yang khidmat daripada Roh Kudus yang menyertai pergerakan bulan ketujuh itu hanyalah suatu pengaruh mesmerisme. George Storrs adalah antara yang terawal mengambil pendirian ini. Lihat tulisan-tulisannya pada bahagian akhir tahun 1844, dalam Midnight Cry, yang ketika itu diterbitkan di kota New York. J. V. Himes, pada Persidangan Albany pada musim bunga tahun 1845, berkata bahawa pergerakan bulan ketujuh itu menghasilkan mesmerisme sedalam tujuh kaki. Hal ini diberitahukan kepada saya oleh seorang yang hadir, dan mendengar kenyataan itu. Yang lain, yang telah mengambil bahagian secara aktif dalam seruan bulan ketujuh, sejak itu telah menyatakan bahawa pergerakan itu adalah pekerjaan Iblis. Menisbahkan pekerjaan Kristus dan Roh Kudus kepada Iblis, pada zaman Juruselamat kita, adalah penghujatan, dan sekarang pun demikian juga.”

“2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.

“2. Fandramana maro momba ny fotoana voafaritra tsara. Hatramin’ny nifaranan’ny 2300 andro tamin’ny 1844, dia nisy fotoana maro be notondroin’olona samihafa ho toy ny fiafaran’izany. Tamin’ny nanaovany izany dia nesoriny ny ‘marika famantarana,’ ary natsipiny teo ambonin’ny hetsika adventista manontolo ny haizina sy ny fisalasalana.

“3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’

“3. Spiritualism ka mƒn kulu i hɔŋfɛ ka lɛ i. Bɛlɛbuyɔra ya ka fɔfɔ jɔyɔrɔ ni i, min ye sayi baara jugu kɛ kosɛbɛ, o bɛ taamasiyɛn kɛ ka ɲɛ ‘wulu-juruw’ ani ‘nyagami sugu bɛɛ.’ Mɔgɔ caman minnu ye spiritualism tɔrɔ minɛ, olu ye an ka tɛmɛnen advent lakana tiɲɛya minnu yɔrɔ dɔw dɛmɛ; ni o sababu la, mɔgɔ caman de ye to ka lafiɲɛ ko spiritualism ye dabɔrɔ ye min bɔra Ala ye advent lakana kɔrɔba innu ɲɛnabɔ 1843 ani 1844. Piɛri, ka kuma kɛ ninw kan minnu tun ka ‘halakiya kalan-juguw don, hali ka Matigi min ye olu san denya,’ a ko, ‘OLU SABABU LA, TIƝƐYA SIRA BƐ KƐ KA JUGUMASƐBƐN.’”

“4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

“4. S. S. Snow yang mengaku sebagai ‘Elijah nabi’” Orang ini, dalam perjalanan hidupnya yang ganjil dan liar, juga telah memainkan peranannya dalam pekerjaan maut ini, dan haluan tindakannya telah cenderung membawa kedudukan yang benar bagi orang-orang kudus yang menanti itu ke dalam cela, dalam pandangan banyak jiwa yang jujur.

“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.

“केमदिङना गालााइ गोरोबखौ आं गाज्रियै दाेहा गासै दाजाबनो हाया, बेनिखायना प्रकाशित बाइबल 20:4, 7 नि ‘हाजार बर्स’ खौ जोंहा गिदिराव, प्रकाशित बाइबल 7:4; 14:1 नि 144,000 खौ, ख्रिस्टनि फिनजागायनायनि उनाव ‘गोरलाफोर निफ्राय जाग्रि फुङ्खांनाय’ होनायफोरखौ, मेहेरजाया-नङा फिथाइखौ, सिसुफोरनि नायखौ नष्ट खालामनायनि फिथाइखौ, इत्यादि, इत्यादि।”

“These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

“ความหลงผิดเหล่านี้ได้ถูกเผยแพร่อย่างขยันขันแข็งยิ่ง และถูกยืนยันเน้นย้ำต่อฝูงแกะผู้คอยคอยนั้น จนในเวลาที่บราเดอร์มิลเลอร์ได้รับความฝัน อัญมณีแท้ทั้งหลายก็ ‘ถูกกันไว้ไม่ให้เห็น’ และถ้อยคำของผู้พยากรณ์ก็ใช้ได้ตรงกับเหตุการณ์นั้น—‘และการพิพากษาก็ถูกหันกลับไปข้างหลัง และความยุติธรรมก็ยืนอยู่ไกลออกไป’ ฯลฯ ฯลฯ ดู อิสยาห์ 59:14 ในเวลานั้นไม่มีสิ่งพิมพ์ว่าด้วยการเสด็จมาของพระคริสต์ฉบับใดในแผ่นดินที่สนับสนุนพระราชกิจแห่งความจริงสำหรับปัจจุบัน The Day-Dawn เป็นฉบับสุดท้ายที่ปกป้องจุดยืนอันถูกต้องของฝูงเล็กนั้น; แต่สิ่งพิมพ์นั้นก็สิ้นไปหลายเดือนก่อนที่องค์พระผู้เป็นเจ้าจะประทานความฝันนี้แก่ บราเดอร์มิลเลอร์; และในการดิ้นรนเฮือกสุดท้ายก่อนตายของมัน ก็ได้ชี้บรรดาวิสุทธิชนผู้เหน็ดเหนื่อยและถอนหายใจไปสู่ปี 1877 ซึ่งในเวลานั้นยังอยู่ในอนาคตอีกสามสิบปี ว่าเป็นเวลาที่พวกเขาจะได้รับการช่วยกู้ครั้งสุดท้าย อนิจจา! อนิจจา! ไม่น่าแปลกเลยที่บราเดอร์มิลเลอร์ในความฝันของท่าน ‘นั่งลงและร้องไห้’ เพราะสภาพอันน่าเศร้านี้”

“Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.

“Брат Миллер 1849 оны 12 дугаар сарын 22-нд үхлийн нойрсохдоо нүдээ аньсан нь түүний зүүдэнд гарсан дараах үгсийг биелүүлсэн юм: ‘Үймээн шуугианы дунд би хормын төдийд нүдээ аньсан.’ Энэ гайхамшигт биелэлт нь маш тодорхой тул хэн ч үүнийг олж харахгүй өнгөрөхгүй.”

“The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

“လောင်းကူသေတ္တာ” သည် မဿဲ ၂၅:၁–၁၁ ရှိ အပျိုကညာဆယ်ဦး၏ ဥပမာတော်၌ ဖော်ပြထားသကဲ့သို့၊ ညီအစ်ကို Miller က ကမ္ဘာလောကသို့ ကြေညာထုတ်ဖော်ခဲ့သော ဒုတိယအကြိမ်ကြွလာခြင်းဆိုင်ရာ အမှန်တရားကို ကိုယ်စားပြုသည်။ ပထမအချက်မှာ အချိန်၊ ၁၈၄၃ ခုနှစ် ဖြစ်သည်။ ဒုတိယအချက်မှာ နှောင့်နှေးသည့်ကာလ ဖြစ်သည်။ တတိယအချက်မှာ ၁၈၄၄ ခုနှစ်၊ သတ္တမလ၌ ဖြစ်သော ညသန်းခေါင်အော်ဟစ်သံ ဖြစ်သည်။ စတုတ္ထအချက်မှာ ပိတ်ထားသောတံခါး ဖြစ်သည်။ ၁၈၄၃ ခုနှစ်မှစ၍ ဒုတိယအကြိမ်ကြွလာခြင်းဆိုင်ရာ စာစောင်များကို ဖတ်ရှုခဲ့သူမည်သူမျှ၊ ညီအစ်ကို Miller သည် ဒုတိယအကြိမ်ကြွလာခြင်းသမိုင်း၌ အရေးကြီးသော ဤအချက်လေးချက်ကို ထောက်ခံကြေညာခဲ့သည်ကို မငြင်းနိုင်ပါ။ ဤသဟဇာတညီညွတ်သော အမှန်တရားစနစ်၊ သို့မဟုတ် “လောင်းကူသေတ္တာ” ကို မိမိတို့၏ ကိုယ်ပိုင်အတွေ့အကြုံကို ပယ်ချခဲ့ကြသူများနှင့်၊ မိမိတို့ကိုယ်တိုင်က ညီအစ်ကို Miller နှင့်အတူ လောကသို့ သတ္တိရှိရှိ ဟောပြောကြေညာခဲ့သော ထိုအမှန်တရားများကိုပင် ငြင်းပယ်ခဲ့ကြသူများက အစိတ်စိတ်အမြွှာမြွှာ ဆုတ်ဖြဲကာ အမှိုက်ပုံထဲတွင် ပြန့်ကျဲစေခဲ့ကြသည်။

“The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.

“Gereja pada waktu itu akan menjadi murni dan ‘tidak bercela di hadapan takhta Allah,’ setelah mengakui segala kekeliruan, kesalahan, dan dosa mereka, dan setelah semuanya itu dibasuh oleh darah Kristus serta dihapuskan, mereka akan menjadi tanpa ‘noda atau kerut, atau sesuatu yang serupa itu.’ Kemudian mereka akan bercahaya dengan ‘sepuluh kali kemuliaan mereka yang dahulu.’” JAMES WHITE Oswego, Mei, 1850.