We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.

గుప్తమైన చరిత్ర ద్వారా గుర్తింపబడిన, ప్రకటన గ్రంథము పదకొండవ అధ్యాయం నుండి పదమూడవ అధ్యాయం వరకు ప్రతినిధీకరింపబడిన ఏడు ఉరుముల ప్రవచన సంఘటనల క్రమాన్ని మేము వివరిస్తూ వచ్చాము. ఈ సంఘటనల అభివృద్ధిలో, ప్రొటెస్టాంటిజం యొక్క కొమ్ము మరియు రిపబ్లికనిజం యొక్క కొమ్ము చరిత్రలను పరస్పరం అన్వయింపబోయే దశకు మేము ఇంకా చేరలేదు. అలాగే, అర్ధరాత్రి కేక సందేశంలో ఇస్లాం యొక్క పాత్రను ఖచ్చితంగా సూచించుటకు అవసరమైన అవగాహనకు పునాదినీ మేము ఇంకా సిద్ధపరచలేదు. అయితే, ఈ సంఘటనలతో సంబంధమున్న ఒక అత్యంత ముఖ్యమైన సత్యము కలదు; అది, విప్పబడుచున్న ఈ సత్యములను ఎవడు గ్రహించునో, అతడు చేయవలసిన దాని ఏమిటో స్పష్టపరచుచున్నది. ప్రకటన గ్రంథములోనున్న ఆశీర్వాదములో, వ్రాయబడిన వాటిని “కాపాడుట” అనే బాధ్యత కూడా అంతర్భూతమై యున్నది.

The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”

Sera sa histori i stap kamap ples klia i bringim paoa bilong wokim olgeta samting bilong God i go long ol manmeri husat bai harim, ritim na bihainim ol dispela samting i stap rait insait long en. Olsem na nau em i taim bilong lusim liklik tingting bilong yumi long las profetik stori bilong Aisaia, na long ol sapta eleven i go inap long thirteen bilong Revelesen, bilong stretim as bilong bikpela mining bilong “tripela de na hap” em Elaija na Moses i bin stap dai long rot bilong bikpela haiswei bilong infomesen, em i ron i go namel long ples daun bilong ol bun i drai tru bilong ol manmeri i dai pinis. Nau dispela samting bai yumi makim em, em simbol bilong “ples drai.”

In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.

Dalam artikel yang lalu kita telah mengenal pasti empat saksi nubuatan tentang urutan peristiwa yang ditegakkan oleh sejarah tersembunyi tujuh guruh itu. Garis imej Kristus, garis dua saksi, garis imej binatang itu, dan garis raja utara palsu.

The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.

Биеэ зүгийн хуурамч хааны шугамын хоёр дахь хагас нь 538 онд папын эрх мэдэл бэхжсэнээр эхэлдэг. Дараа нь биеэ зүгийн сүнслэг хуурамч хаан болох папын засаглал мянга хоёр зуун жаран жилийн турш сүнслэг Иерусалим болон сүнслэг Израилийг хөл даран гишгэлэв.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

Ba tla wa ka bogale jwa tšhaka, mme ba tla isiwa botshwarwa kwa ditšhabeng tsotlhe; mme Jerusalema e tla gatakiwa ke Baditšhaba, go fitlha dinako tsa Baditšhaba di wediwa. Luke 21:24.

John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.

Johane a neilwe go lekanya bobedi lefelo le le boitshepo le lesomosomo, mme gape a laelwa gore a tlogele lolwapa lwa kwa ntle, gonne lo ne lo neilwe Baditšhaba ka dingwaga di le sekete le makgolo a mabedi le masome a marataro.

And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

လှံတံနှင့်တူသော ကျူတံတစ်ချောင်းကို ငါ့အား ပေးလေ၏။ ထိုအခါ ကောင်းကင်တမန်သည် ရပ်လျက်၊ “ထ၍ ဘုရားသခင်၏ ဗိမာန်တော်ကိုလည်းကောင်း၊ ယဇ်ပလ္လင်ကိုလည်းကောင်း၊ ထိုအတွင်း၌ ကိုးကွယ်သောသူတို့ကိုလည်းကောင်း တိုင်းလော့။ သို့သော် ဗိမာန်တော်၏ အပြင်ဘက်တန်တိုင်းကိုမူ ချန်ထား၍ မတိုင်းနှင့်။ အကြောင်းမူကား၊ ထိုအရာကို တပါးအမျိုးသားတို့အား ပေးထားပြီးဖြစ်၏။ ထို့ပြင် သန့်ရှင်းသော မြို့တော်ကို သူတို့သည် လေးဆယ်နှစ်လကြာအောင် နင်းချေကြလိမ့်မည်။” ဗျာဒိတ် ၁၁:၁၊ ၂။

John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.

Yohana na Luka banashuhudia kwamba Wamataifa “watalikanyaga kwa miguu” “Yerusalemu” kwa muda wa “miezi arobaini na miwili.” Yohana anautambulisha muda huo, na Luka anaonyesha hitimisho la historia hiyo. Mashahidi hawa wawili wanashughulikia swali la Danieli sura ya nane, na aya ya kumi na tatu.

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Lalu aku mendengar seorang kudus berbicara, dan seorang kudus yang lain berkata kepada kudus tertentu yang berbicara itu, “Berapa lamakah penglihatan mengenai korban sehari-hari itu dan pelanggaran yang mendatangkan kebinasaan itu berlangsung, sehingga baik tempat kudus maupun bala tentara diserahkan untuk diinjak-injak?” Daniel 8:13.

The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.

ဓမ္မသန့်ရှင်းရာဌာနနှင့် ဗိုလ်ခြေသည် ခြေဖြင့်နင်းချေခံရမည့် အချိန်ကာလနှင့်စပ်လျဉ်းသော မေးခွန်းသည်၊ ယေရုရှလင်မြို့ကို ခြေဖြင့်နင်းချေမည့် ဖျက်ဆီးသော အာဏာနှစ်ရပ်ကို ဖော်ထုတ်ပြသသည်။ ဒန်နီယေလ၌ ယေရုရှလင်ကို “သန့်ရှင်းရာဌာန” ဟူ၍လည်းကောင်း၊ “ဗိုလ်ခြေ” ဟူ၍လည်းကောင်း ကိုယ်စားပြုဖော်ပြထားသည်။ J. N. Andrews ၏ ဖော်ပြချက်အရ ဤအချက်အလက်၏ မှန်ကန်သော အခြေခံနားလည်ချက်မှာ၊ ဤကျမ်းပိုဒ်သည် သန့်ရှင်းရာဌာနနှင့် ဗိုလ်ခြေ နှစ်မျိုးစလုံးကို နင်းချေဖျက်ဆီးခဲ့သော ဖျက်ဆီးရေးအာဏာ နှစ်ရပ်ကို ဖော်ထုတ်ပြသနေခြင်းဖြစ်သည်။ ကျမ်းပိုဒ်တွင် ပထမဦးစွာ ဖော်ပြထားသော ဖျက်ဆီးရေးအာဏာမှာ အယူမှားဘုရားကိုးကွယ်မှုဖြစ်ပြီး၊ ဒုတိယမှာ ပုပ်ရဟန်းမင်းစနစ်ဖြစ်သည်။ “ဗိုလ်ခြေ” ဟူသော စကားလုံးသည် ဒန်နီယေလ၏ အသုံးအနှုန်းဖြစ်ပြီး၊ ယောဟန်က ဗိမာန်တော်အတွင်း၊ ဆိုလိုသည်မှာ ယေရုရှလင်၌ ရှိသော “ကိုးကွယ်သူများ” ဟူ၍ သတ်မှတ်ဖော်ပြထားသော အရာကို ရည်ညွှန်းသည်။

“THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:

“HO NA LE ‘LITSHENYEHO’ TSE PELI HO DANIELE 8.—Taba ena e hlakisitsoe ka ho hlaka haholo ke Josiah Litch hoo re hlahisang mantsoe a hae:”

“‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.

“‘Pengorbanan yang berterusan’ ialah bacaan semasa dalam teks bahasa Inggeris. Tetapi tiada sesuatu pun seperti pengorbanan terdapat dalam naskhah asal. Hal ini diakui oleh semua pihak. Itu hanyalah suatu sisipan atau penafsiran yang dikenakan padanya oleh para penterjemah. Bacaan yang benar ialah, ‘yang berterusan dan pelanggaran kebinasaan,’ yang berterusan dan pelanggaran dihubungkan bersama oleh ‘dan;’ kebinasaan yang berterusan dan pelanggaran kebinasaan. Keduanya ialah dua kuasa yang membinasakan, yang akan membinasakan tempat kudus dan bala tentera itu.’—Prophetic Expositions, Jilid 1, halaman 127.

“It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:

“Wanobala kuti malo opatulika ndi khamu zikanapondedwa ndi ya tsiku ndi tsiku ndi kulakwa kwa chiwonongeko. Kuwerenga mosamala kwa vesi 13 kumatsimikiza mfundo imeneyi. Ndipo choonadi ichi chimakhazikitsa china, ndicho: kuti ziwonongeko ziwiri izi ndi mitundu iwiri ikuluikulu imene Satana wayesera nayo kugwetsa kulambira ndi cholinga cha Yehova. Ndemanga za Mr. Miller pa tanthauzo la mawu awiriwa, ndi njira imene iye mwini anatsata pofufuza tanthauzo limenelo, zikuperekedwa pansi pa mutu wotsatira:”

“THE TWO DESOLATIONS ARE PAGANISM AND PAPACY

«ДВЕТЕ ПУСТОШЕЊА СЕ ПАГАНСТВОТО И ПАПСТВОТО»

“‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

“‘Saya terus membaca, dan tidak dapat menemukan kasus lain di mana itu [yang sehari-hari] terdapat, selain dalam kitab Daniel. Kemudian [dengan bantuan sebuah konkordansi] saya mengambil kata-kata yang berdiri dalam hubungan dengannya, ‘diambil;’ ia akan mengambil ‘yang sehari-hari;’ ‘sejak waktu yang sehari-hari itu diambil,’ dan sebagainya. Saya terus membaca, dan mengira bahwa saya tidak akan menemukan terang apa pun atas nas itu; akhirnya, saya sampai pada 2 Tesalonika 2:7, 8. ‘Sebab rahasia kedurhakaan telah mulai bekerja; hanya dia yang sekarang menahan akan terus menahan, sampai ia disingkirkan, dan pada waktu itulah si durhaka itu akan dinyatakan,’ dan sebagainya. Dan ketika saya sampai pada nas itu, oh! betapa jelas dan mulianya kebenaran itu tampak! Itulah dia! Itulah ‘yang sehari-hari’ itu! Baiklah sekarang, apakah yang dimaksud Paulus dengan ‘dia yang sekarang menahan,’ atau menghalangi? Dengan ‘manusia durhaka,’ dan ‘si durhaka,’ yang dimaksud ialah kepausan. Baiklah, apakah yang menghalangi kepausan untuk dinyatakan? Mengapa, itu adalah paganisme; kalau demikian, ‘yang sehari-hari’ itu pasti berarti paganisme.’—Second Advent Manual, halaman 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.

Dalam penggenapan “tujuh masa” dalam Imamat dua puluh enam, kekafiran menginjak-injak tempat kudus dan bala tentara selama seribu dua ratus enam puluh tahun, dan kemudian kepausan melakukan pekerjaan yang sama selama tambahan seribu dua ratus enam puluh tahun. Kepausan telah menginjak-injak Yerusalem selama seribu dua ratus enam puluh tahun menurut Lukas dan Yohanes, hingga kepausan menerima luka yang mematikan itu pada tahun 1798. Dengan mengurangkan seribu dua ratus enam puluh tahun dari 1798, diperolehlah 538. Dengan mengurangkan seribu dua ratus enam puluh tahun dari 538, diperolehlah 723 SM, ketika Asyur, raja utara yang harfiah pada masa itu, membawa kerajaan utara Israel ke dalam perbudakan.

John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.

Yohanes i refer moa long tupela handret na siksti yia tasol we popi i bin daunim ples holi na ol lain ami, tasol Luk i toktok long tupela taim bilong wan tausen tupela handret na siksti yia we haiden pasin na pasin bilong popi i bin krungutim Jerusalem, long wanem em i tok olsem, “inap long taim bilong ol lain Jentael i kamap pinis.” Luk i makim olsem krungutim bilong Jerusalem em i winim wanpela tasol “taim,” long wanem em i kolim dispela olsem inapim bilong ol “taim” bilong ol lain Jentael.

Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.

Tangtuar, dalam tahun 1856, Adventisme Millerit menjadi Laodikia, dan tujuh tahun kemudian mereka menolak kebenaran tentang “tujuh kali” dalam Imamat dua puluh enam, maka mustahil bagi Adventisme untuk melihat fakta-fakta Alkitabiah yang sederhana ini. Fakta yang sedang saya kenal pasti ialah bahawa sejarah tersembunyi tentang tujuh guruh, yang mengenal pasti tiga tanda penunjuk, dan suatu jangka masa antara tanda penunjuk pertama dan kedua, kemudian satu jangka masa kedua antara tanda penunjuk kedua dan ketiga, digambarkan dalam garis nubuatan raja utara palsu itu.

That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.

Ntswa eo e simologile ka 723 BC, fa bogosi jwa bokone jwa Iseraele bo ne bo isiwa kwa bokgobeng ka seatla sa kgosi ya Asiria, kgosi ya mmatota ya bokone. Go tswa foo ka 538, kgosi ya semowa ya bokone e ne ya newa thata, mme ya gatelela Jerusalema wa semowa ka dingwaga tse dingwe gape di le sekete se le makgolo a mabedi le masome a marataro, go fitlha e amogela ntho e e bolayang ka 1798. Go tswa ka 723 BC go fitlha ka 538, mebuso e e neng ya tshwara Iseraele ka taolo e ne e le mebuso ya boheitane ka tsotlhe.

The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.

Garis Kristus mengenal pasti pengurapan raja utara yang sejati pada pembaptisan-Nya pada tahun 27, dan seribu dua ratus enam puluh hari nubuatan kemudian, Dia disalibkan. Murid-murid-Nya kemudian diperlengkapi dengan kuasa untuk menyampaikan pekabaran raja utara yang sejati itu, sehingga kepada perajaman Stefanus pada tahun 34. Satu-satunya waktu Kristus tidak berjalan sepanjang keseluruhan seribu dua ratus enam puluh hari pelayanan-Nya ialah ketika Dia menunggang masuk ke Yerusalem dalam perarakan kemenangan. Oleh itu, Dia menginjak-injak Yerusalem selama seribu dua ratus enam puluh hari, sebagaimana juga murid-murid-Nya sesudah salib. Kedua-dua garis, raja utara palsu dan Kristus, raja utara yang sejati, menginjak-injak Yerusalem dan bala tentera selama seribu dua ratus enam puluh hari.

Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.

ជំនឿពហុទេពគឺជាការក្លែងបន្លំនៃប្រព័ន្ធការថ្វាយបង្គំនៃសេវាកម្មទីបរិសុទ្ធនៅលើផែនដីរបស់ជនជាតិយូដាពិតប្រាកដ ហើយលទ្ធិប៉ាបគឺជាការក្លែងបន្លំនៃសេវាកម្មទីបរិសុទ្ធនៅស្ថានសួគ៌របស់ជនជាតិយូដាខាងវិញ្ញាណ។ រយៈពេលមួយពាន់ពីររយហុកសិបឆ្នាំរបស់ជំនឿពហុទេព ស្របគ្នានឹងមួយពាន់ពីររយហុកសិបថ្ងៃរបស់ព្រះគ្រីស្ទ ហើយរយៈពេលមួយពាន់ពីររយហុកសិបឆ្នាំរបស់លទ្ធិប៉ាប ស្របគ្នានឹងមួយពាន់ពីររយហុកសិបថ្ងៃរបស់ពួកសិស្ស។

Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.

У ҳар ду сатр як сохтори яксони набавии таърихи пинҳонии ҳафт раъд ҷой дорад, ки аз моҳи июли соли 2023 ба таври оммавӣ кушода шудан гирифт. Ин кушода шудан қисман тавассути шинохти ноумедии аввали ҳаракати Миллерӣ ба анҷом расид. Ноумедии аввали онҳо оғози як давраи вақтро ба миён овард, ки дар масали даҳ бокира «вақти таъхир» номида шудааст. «Вақти таъхир» дар ҷамъомади хаймавии Exeter, New Hampshire ба поён расид, вақте ки паёми Нидои Нимашаб комилан устувор гардида буд. Ҷамъомади хаймавии Exeter ба нишонгари дуюм табдил ёфт, ки сипас оғози як давраи вақтро ба миён овард, ки дар он паёми Нидои Нимашаб эълон карда мешуд, то он ки нишонгари сеюми доварӣ ва ноумедии охирин фаро расид.

The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.

Matšoao a mararo a tsela e ne e le ho nyahama ha pele, molaetsa oa Mohoo oa Har’a Bosiu, le ho nyahama ha ho qetela. Matšoao ao a mararo a tsamaisana le lentsoe la Seheberu le reng “’nete,” le emelang tlhaku ea pele, ea leshome le metso e meraro, le ea ho qetela ea alfabeta ea Seheberu. Ea pele le ea ho qetela, ka bobeli e le ho nyahama, li emela tiiso ea Alfa le Omega.

There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.

Tiada gambaran langsung tentang seribu dua ratus enam puluh hari dalam sejarah Millerite, namun sejarah Millerite ialah sejarah pergerakan yang pertama dan oleh itu menjadi lambang bagi pergerakan yang terakhir. Sejarah kekecewaan yang pertama dalam pergerakan yang terakhir bermula pada 18 Julai 2020, dan hal itu digambarkan dalam Wahyu pasal sebelas. Dalam Wahyu pasal sebelas, kedua-dua saksi itu dibunuh, menandakan kekecewaan yang pertama dalam pergerakan yang terakhir, yang telah dilambangkan oleh pergerakan yang pertama.

In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.

Dalam Wahyu sebelas, kekecewaan itu mengawali suatu masa seribu dua ratus enam puluh hari ketika mayat-mayat mereka terletak di jalan, dengan demikian menandai waktu penundaan dalam perumpamaan itu. Pada kebangkitan mereka, mereka diangkat sebagai panji pada saat yang sama dengan penghakiman atas undang-undang hari Minggu. Sejarah kedua saksi itu mencakup suatu masa simbolis seribu dua ratus enam puluh hari.

The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.

Makududi ya mwendo wa malaika wa tatu katika historia iliyofichika ya ngurumo saba hutoa ubainifu mkubwa zaidi kuliko mistari mingine sambamba; hata hivyo, mstari wa malaika wa tatu, mstari wa mfalme wa kaskazini wa kweli, na mstari wa mfalme wa kaskazini wa bandia, vyote vinamiliki sifa zilezile za kiunabii za nukta ya mwanzo, ikifuatiwa na kipindi cha wakati kinachofikia nukta ya kati, ambacho nacho hufuatiwa na kipindi cha wakati kinachofikia hukumu katika nukta ya mwisho.

The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.

Hari seribu dua ratus enam puluh itu merupakan unsur utama dalam sejarah tersembunyi tentang tujuh guruh. Hari seribu dua ratus enam puluh itu dilambangkan sebagai suatu “padang gurun” dalam Wahyu pasal dua belas.

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

Mwanamke huyo akakimbilia nyikani, mahali alipoandaliwa na Mungu, ili huko walishwe kwa muda wa siku elfu moja mia mbili na sitini. Ufunuo 12:6.

The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.

Gereja itu melarikan diri ke padang gurun untuk luput daripada pijakan kuasa kepausan selama seribu dua ratus enam puluh tahun. Ayat empat belas memberikan satu lagi kesaksian.

And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

Lepa mosali apeswa diphuka tse pedi tsa ntsu e kgolo, hore a fofele lehwatateng, sebakeng sa hae, moo a fepuwang teng ka nako, le dinako, le halofo ya nako, a le hole le sefahleho sa noha. Tšenolo 12:14.

The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.

Цүм чонон луу болон папын эрх мэдлийн хавчлагаас нэг мянга хоёр зуун жаран жилийн турш зугтан одсон тул “цөл” нь нэг мянга хоёр зуун жаран өдрийн бэлгэдэл мөн. Энэ тоо Даниел болон Илчлэл номнуудад шууд долоон удаа гардаг боловч, Сударт өөр хэд хэдэн байдлаар мөн илэрхийлэгддэг. Аль ч тохиолдолд, энэ нь Левит хорин зургаагийн “долоон цаг”-ийг төлөөлдөг.

Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.

Sama ada kekafiran yang memijak-mijak tempat kudus dan bala tenteranya dari 723 SM hingga tahun 538, ataupun kepausan yang memijak-mijak Yerusalem rohani serta para penyembah di dalamnya, semuanya itu merupakan suatu gambaran tentang penyerakan umat Tuhan, yang terjadi kerana umat Tuhan telah melanggar perjanjian “sabat-sabat negeri” sebagaimana dinyatakan dalam Imamat fasal dua puluh lima dan dua puluh enam. Dalam fasal dua puluh enam hal itu disebut sebagai pertikaian perjanjian Tuhan.

And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.

Nami nitobteon pe eling koingit met yaigosir tiong’ang’ung’ kong’iti netugulookta boisionik ab Kiptaiyat; ago kaibokokyok tuguk koot, ananokset ne boisionik che chang’ung’ kot ne kobwatet; ago ibwaaktooyok kot ne boisionikab kemoi. Leviticus 26:25.

The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.

Pemberontakan terhadap perjanjian Allah mendatangkan ke atas umat Allah perbudakan dan penyerakan yang digambarkan sebagai “pertengkaran perjanjian-Ku.” Tanpa memahami hukuman itu, yang oleh Daniel disebut “kutuk” dan “sumpah” Musa, yang juga disebut “pertengkaran perjanjian-Ku,” seseorang dibutakan sehingga tidak dapat melihat makna yang lebih dalam dari pekerjaan Kristus sebagaimana dilambangkan dalam pasal sembilan kitab Daniel. Suatu penilaian yang konsisten terhadap umat Allah yang berada dalam kebutaan Laodikia dalam tulisan-tulisan Ellen White adalah bahwa mereka tidak dapat “menalar dari sebab kepada akibat.” Engkau boleh mengaku memahami seribu dua ratus enam puluh tahun Zaman Kegelapan, tetapi jika engkau tidak mengetahui “sebab” dari penginjakan itu, engkau buta.

And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

ပတ်တစ်ပတ်တိုင်အောင် လူအများနှင့် ပဋိညာဉ်ကို တည်မြဲစေမည်။ ပတ်၏အလယ်၌ ယဇ်ပူဇော်ခြင်းနှင့် ပူဇော်သက္ကာကို ရပ်စဲစေမည်။ စက်ဆုပ်ရွံရှာဖွယ် အရာတို့ ပြန့်နှံ့လွှမ်းမိုးခြင်းကြောင့် ထိုအရပ်ကို လူမနေသောအရပ်ဖြစ်စေမည်။ အဆုံးသတ်ကာလတိုင်အောင်၊ သတ်မှတ်ထားပြီးသော အရာသည် လူမနေသောအရပ်ပေါ်သို့ သွန်းလောင်းခြင်းခံရမည်။ ဒန်ယေလ ၉:၂၇။

Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.

Kraistna i save strongim kontrak em i go stret wantaim “raorao bilong kontrak bilong Em.” Taim bilong “tok bilong bagarap” em i tupela tausen faiv handret na twenti yia, na taim bilong Kraist i save strongim dispela wankain kontrak em i tupela tausen faiv handret na twenti de. Long wanbel wantaim tok Hibru bilong “tru,” we i givim straksa bilong hait stori bilong ol sevena tanda, wik profetik we Kraist i mas strongim kontrak bilong Em i gat tripela mak bilong rot, em ol i stap olsem piksa long namba wan, namba tripela ten na las leta bilong alfabeta Hibru.

The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”

တစ်ပတ်တာ၏ ပထမလမ်းမှတ်မှာ ကိုယ်တော်၏ ဗတ္တိဇံဖြစ်ပြီး၊ ဒုတိယလမ်းမှတ်မှာ လက်ဝါးကပ်တိုင်ဖြစ်သကဲ့သို့၊ နောက်ဆုံးလမ်းမှတ်မှာ စတီဖန်၏ သေခြင်းဖြစ်သည်။ ကောင်းကင်တမန်တို့သည် ဝီလျံ မီလာအား “ခုနစ်ကာလ” ကို မြင်နိုင်စေရန် ဦးဆောင်ခဲ့သကဲ့သို့၊ လေဝိဝတ္တရား အခန်း နှစ်ဆယ့်ခြောက်ရှိ “ခုနစ်ကာလ” ကို မြင်ရန် ငြင်းပယ်ခြင်းသည်၊ ခရစ်တော်သည် မိမိသွေးတော်ကို သွန်းလောင်း၍ မိမိ၏ ရှေးကာလ လူမျိုးတော်က အမှန်တကယ် ငြင်းပယ်ခဲ့သော ထိုပဋိညာဉ်ကို အတည်ပြုခဲ့သည့် ထိုပရောဖက်ပြုချက်ကို အပြည့်အဝ မြင်နိုင်စွမ်းကို ဖျက်သိမ်းပစ်သည်။ နောက်ဆုံးတွင် ကယ်တင်ခြင်းခံရမည့် သူအားလုံးသည် “သမ္မာတရား” အပေါ် အပိုင်းအစနှင့် မပြည့်စုံသော နားလည်မှုတစ်ရပ်သာ ရှိကြလိမ့်မည်။ သို့ရာတွင် “သမ္မာတရား” ကို ရည်ရွယ်ချက်ရှိရှိ မြင်ရန် ငြင်းပယ်သောသူမည်သူမျှ ကယ်တင်ခြင်းမရ။ ခမည်းတော်ထံသို့ သွားရာလမ်းသည် တစ်လမ်းတည်းသာ ရှိပြီး၊ ထိုလမ်းမှာ ယေရှုအားဖြင့်သာ ဖြစ်သည်။ ယေရှုသည်လည်း “သမ္မာတရား” ဖြစ်တော်မူသည်။

This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.

Siteri mayap ín pinagninayan ini a pamanintindíng, ta sasagútnan na ing tipanan ning Levitico beinti-singko ampóng beinti-sais. Ing “sumpâ” ning “pitung panaun” migdátang king daán a literal a Israel uli ning karelang e pángsuyû king pángipatupad da ring tuntunan a pápayag king gabun a mamagpahingá ampóng king kaganapan da ring bilin ning Jubileo. Kasalanan yang pángsawup. Ing sumpâ mipasakít karengaréla uli ning pángsawup da king obra a inutusang gawan da, aliw uli ta tuwirán dang mekalabág king metung a utus, a kaparehu ning “eca mamaté” onu “eca manakaw.” Mebaldug da mu ring tuntunan a maygnáy king pápayag king gabun a mamagpahingá. Reng Adventista a basta e tatanggáp king “pitung panaun” (a inyang pengakakit da reng anghel kang William Miller) uli king sákmung e pinabanal a dahilan, mu ta e la miggugol panaun a talagáng saliksikan ing katutuan, agagawán de ing kaparehúng klasing pánghimagsik ning pángsawup, uli ning pángbalewalá da king mismung impormasyón ning tipanan a binalewalá na naman ning daán a literal a Israel. Ing pasimun yang laráwan ning katapusan.

The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.

Matsatsi a dzana na makumi matanhatu ari muna Zvakazarurwa gumi nezviviri, ayo anozivikanwa se“renje,” chiratidzo che“nguva nomwe.” Ose matsatsi gumi nemazana maviri namakumi matanhatu ebasa raKristu, namatsatsi gumi nemazana maviri namakumi matanhatu ebasa revadzidzi, anomirira vhiki rose iro sungano yakanga ichisimbiswa. Uyezve, ose makore ane chiuru chimwe namazana maviri namakumi matanhatu ekuti upagani hwakatsika-tsika vanhu vaMwari, namakore ane chiuru chimwe namazana maviri namakumi matanhatu ekuti upapa hwakatsika-tsika vanhu vaMwari, anomirira “nguva nomwe” dzose dzekutukwa kwaMozisi.

In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.

Dalam Wahyu pasal sebelas, setelah seribu dua ratus enam puluh hari, tulang-tulang kering itu dihidupkan kembali agar masuk ke dalam perjanjian sebagai seratus empat puluh empat ribu. Namun, agar mereka dapat melaksanakan hubungan perjanjian itu, mereka diwajibkan memenuhi syarat-syarat perjanjian tersebut, sama seperti yang dilakukan Daniel dalam pasal sembilan. Syarat-syarat perjanjian “tujuh kali” itu memuat petunjuk-petunjuk khusus bagi mereka yang mendapati diri mereka berada di negeri musuh. Ketika mereka yang tersadar akan kenyataan bahwa mereka telah tercerai-berai ingin kembali kepada Tuhan, Imamat dua puluh enam memberikan petunjuk tentang bagaimana mereka harus kembali.

And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

Na dɔŋ nɛ ni amni kaŋ ni din ya, ba gaa kpii nɛ ba toonbiis ni ba dataaŋi tɛŋ ni; hali ka ba baabdim toonbiis mɛ ka ba gaa kpii nɛ bama. Li paai ka ba yel ba toonbiis, la ba baabdim toonbiis, nɛ ba toon-gbɛɛr ni ba toon n kpi m, la mɛ ka ba kɛn n gɔɔs m n, la m mɛ gɔɔs bama n, ka m kɛr bama ba dataaŋi tɛŋ ni; li paai ka ba suŋ ni ka pu soog nɔɔr la, ka ba teŋ ba toonbiis tubiir la: Din na, m na tɛn’ m paŋ ni m maali nɛ Jakob, la m paŋ ni m maali nɛ Aisak, la m paŋ ni m maali nɛ Abraham mɛ m na tɛn’o; la m na tɛn’ tɛŋ la. Leviticus 26:39–42.

The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”

Dalam Kitab Suci, ungkapan “merana” bererti menjadi luluh, rosak, dan habis dimakan. Merana ialah kemerosotan sehingga menjadi tulang-tulang kering yang mati. Dan petunjuk itu menandakan kematian, kerana ia menggambarkan mereka yang tersedar akan keadaan mereka sebagai berada “di negeri musuh-musuhmu.”

The last enemy that shall be destroyed is death. 1 Corinthians 15:26.

Mosoanosi wa bofelo yo o tla fedisiwang ke loso. 1 Bakorintha 15:26.

July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.

18 Julai 2020, kekecewaan yang pertama dalam pergerakan malaikat yang ketiga telah berlaku. Hal ini telah dilambangkan oleh semua kekecewaan pertama yang lain dalam garis-garis pembaharuan nubuat yang suci. Yehezkiel fasal tiga puluh tujuh mengenal pasti umat Tuhan pada hari-hari terakhir sebagai telah dihancurkan, dirosakkan, dan dihabiskan lenyap sehingga mereka hanyalah sebuah lembah tulang-tulang kering yang mati. Mereka berada di negeri musuh, iaitu negeri maut. Dalam Wahyu sebelas, kedua-dua saksi itu telah dibunuh dan dibiarkan terbaring di jalan. Semua nabi saling sependapat antara satu dengan yang lain. Oleh itu, Musa sedang berbicara kepada mereka yang mati di jalan yang melintasi lembah Yehezkiel. Dalam keadaan mereka yang kecewa itu, mereka diberi pengajaran melalui Yeremia.

Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

Sebab itu beginilah firman Tuhan: Jika engkau kembali, maka Aku akan mengembalikan engkau, dan engkau akan berdiri di hadapan-Ku; dan jika engkau memisahkan yang berharga dari yang hina, engkau akan menjadi seperti mulut-Ku; biarlah mereka kembali kepadamu, tetapi janganlah engkau kembali kepada mereka. Yeremia 15:19.

Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.

Yeremia diberitahu bahawa jika dia ingin berbicara bagi pihak Tuhan, dia harus kembali, dan dengan berbuat demikian dia mesti memisahkan yang berharga daripada yang hina. Konteks petikan itu menunjukkan bahawa yang hina ialah mereka yang tidak boleh dia kembali kepada mereka. Apabila dia digambarkan dalam petikan itu sebagai berada dalam keadaan kecewanya, dia menyatakan bahawa dia bersendirian.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

Ndzi nga tshamanga entsombanweni wa vahlekuri, naswona a ndzi nga tsakelanga; ndzi tshamile ndzi ri ndzexe hikwalaho ka voko ra wena, hikuva u ndzi tatile hi vukarhi. Yeremiya 15:17.

Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.

ယေရမိသည် “ပြက်ရယ်ပြုသူတို့၏အသင်းတော်” ၌ ထိုင်နေသူမဟုတ်ခဲ့၊ အကြောင်းမူကား သူသည် တစ်ဦးတည်း သီးခြားထိုင်နေသောသူဖြစ်သည်။ သူသည် ပြက်ရယ်ပြုသူတို့၏အသင်းတော်ဖြစ်သော အညစ်အကြေးသောသူတို့ထံသို့ ပြန်မသွားရ။ 1863 ခုနှစ်တွင် အက်ဒ်ဗင်တစ်ဝါဒသည် မောရှေ၏ “ခုနစ်ကြိမ်” ကို ပယ်ချနိုင်ရန် ဗာဗုလုန်၏ သမီးတို့၏ ကျမ်းစာဆိုင်ရာ နည်းလမ်းသို့ ပြန်သွားခဲ့သောအခါ “ပြက်ရယ်ပြုသူတို့၏အသင်းတော်” သို့ ပြန်လည်ဝင်ရောက်ခြင်းကို စတင်ခဲ့သည်။ သို့ရာတွင် ယေရမိသည် မီလာရေးသမိုင်းထက် နောက်ဆုံးသောကာလများကို ပိုမိုတိကျစွာ ပြောဆိုနေသည်။ အသေ့အရိုးတို့၏ ချိုင့်ဝှမ်းထဲ၌ ရှိသူတို့သည် မိမိတို့သည် ရန်သူတို့၏ပြည်၌ ရောက်နေကြောင်း အမှန်ကို နိုးကြားသိမြင်လာသောအခါ၊ လမ်းမပေါ်၌ မိမိတို့၏ သေခြင်းအပေါ် ဝမ်းမြောက်ခဲ့ကြသောသူတို့ထံသို့ မည်သည့်အခါမျှ ပြန်မသွားရ။ ထိုအုပ်စုသည် ယေရမိထံသို့ ပြန်လာနိုင်သော်လည်း၊ သူမူကား သူတို့ထံသို့ ပြန်မသွားနိုင်။

But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”

Leha ho le joalo, haeba ba tshwanetse ho boela, le bona ba tshwanetse ho phethahatsa litaelo tse fanoeng ke Moshe tse amanang ka kotloloho le “linako tse supileng.” Ba shoeleng seterateng ho Tšenolo ea leshome le motso o mong, ba shoele ka matsatsi a mararo le halofo, ao ka boprofeta e leng “lefeella.”

This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”

Ari mbeta apɔwɔl aŋiiŋ la, akä ke tɔ̈ de kɔc tök ye guɔp aci ŋic yiic kuɔny ku bï guɔm ake ye tɔ̈ kuɔc, ke yïn aci kɔc guop bï rɛ̈ɛ̈c. Apath aye looi ku wɛt thiar ke cï “akol yiic diɛɛr” tɔ̈, yen e wɛt ke cï kɛc, ba kek bï rɛ̈ɛ̈c ke raan guɔ̈pdit. Wɛt nhom tɔ̈ ye kek raan guɔp arëët, aci bɔ̈ “athöör.”

Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.

“Anɔpa mu mo nkuran, monhyɛ me man den,” sɛ mo Nyankopɔn ka. “Munkasa nkuranhyɛ so nkyerɛ Yerusalem, na monteɛm nkyerɛ no sɛ, ne ɔko no aba awiei, wɔde ne amumɔyɛ akyɛ no; efisɛ wagye afi Awurade nsa mu mmɔho abien ama ne bɔne nyinaa.” Obi a ɔteɛm wɔ sare so nne se, “Monsiesie Awurade kwan, monyɛ ɔkwantrenee wɔ sare so mma yɛn Nyankopɔn. Obon biara wɔbɛma so, na bepɔw ne koko biara wɔbɛbrɛ ase; nea akyea no wɔbɛyɛ no tee, na mmeae a ɛyɛ mmonkyemmɔn so no wɔbɛyɛ no petee.” Yesaia 40:1–4.

The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.

Laut itu datang dari padang gurun, yang merupakan lambang penyerakan selama “tujuh masa.” Laut itu berada di padang gurun, sebab Yehezkiel juga dibawa ke lembah tulang-tulang kering. Ia memberi kesaksian dari lembah itu sendiri, bukan dari kejauhan.

The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.

Seatla sa Morena se ne se le godimo ga me, mme a ntsaya ka Moya wa Morena, a mpea fa gare ga mokgatšha o o neng o tletse marapo. Hesekiele 37:1.

The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.

चाओबा असि अहुम अमसुंग खरा नुमित्तकी लामथिबा लैরाङनि। खुৎथाङगी खुतिङ्बा असि जेरुसलेमकी अवै-अखाइ खुम्जिन्नबनि अमसुंग मसीगी लान-थाबा लोइरे हायबदुनी। मसीगी खुतिङ्बा असि अदोमगी अन्तिम नुमित्तशिंगदा थोरक्पा लाकोइ अमा तांगुई मरी मपा खुइद्रे निशिंगसील्बा अदु फङ्लबनि हायबदु उत्रबा ओइरि। अदुबु मसीगी अवै-अखाइ खुम्जिन्नबदु मसीना मसीगी पाप खुदिङमक्तगी “अनीगुम” फङ्ख्रेबगा लोय्नना मरु ओइ। मोसेना पिबा फंगफम अदुना मखोयगी अवै-अखाइ खक्तंगमक नत्तना मखोयगी इपु-इपागी अवै-अखाइसु फोङ्दोकपगी थौजल याइ। करिगुम्बा मखोयना अदुगी याथाङ अदु पुम्नमक थुंगैद्रबदि, मखोयगी अवै-अखाइ खुम्जिन्नगनि।

We will continue these truths in the next article.

An ti ngei thawhrimna hi a dawngah article dangah kan chhunzawm ang.

Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

Tinanong, ang bug-os nga Israel nakalapas sa imong balaod, bisan paagi sa pagtalikod, aron dili sila motuman sa imong tingog; busa ang tunglo gibubo ibabaw kanamo, ug ang panumpa nga nahisulat sa balaod ni Moises, ang alagad sa Dios, tungod kay nakasala kami batok kaniya. Ug gituman niya ang iyang mga pulong, nga iyang gisulti batok kanamo, ug batok sa among mga maghuhukom nga naghukom kanamo, pinaagi sa pagdala ibabaw kanamo ug dakung kadautan; kay sa ilalom sa tibook langit wala pa gayud mahitabo ang sama sa nahitabo sa Jerusalem. Sumala sa nahisulat sa balaod ni Moises, kining tanang kadautan miabut ibabaw kanamo: apan wala kami mag-ampo sa atubangan sa Ginoo nga among Dios, aron motalikod kami gikan sa among mga kasal-anan, ug makasabut sa imong kamatuoran. Daniel 9:11–13.