In chapter eleven of Revelation, the two witnesses are lifted up to heaven as an ensign in “the same hour” that a “tenth part of the city” falls. In that hour the “second woe is past; and behold, the third woe cometh quickly.” Islam is the seventh trumpet and the third woe that comes at the “hour” of the Sunday law “earthquake.”

Dalam pasal sebelas kitab Wahyu, kedua saksi diangkat ke surga sebagai panji pada “jam yang sama” ketika “sepersepuluh dari kota itu” roboh. Pada jam itu “celaka yang kedua sudah lewat; dan lihatlah, celaka yang ketiga segera menyusul.” Islam adalah sangkakala ketujuh dan celaka yang ketiga yang datang pada “jam” “gempa bumi” hukum hari Minggu.

And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:12–19.

Imbagħad semgħu leħen qawwi mis-sema jgħidilhom: Itilgħu hawn fuq. U telgħu fis-sema fuq sħaba; u l-għedewwa tagħhom rawhom. U f’dik l-istess siegħa kien hemm terremot kbir, u waqa’ l-għaxar parti tal-belt, u fit-terremot inqatlu sebat elef ruħ; u l-bqija mtlew bil-biża’ u taw glorja lil Alla tas-sema. It-tieni gwaj għadda; u, ara, it-tielet gwaj ġej malajr. U s-seba’ anġlu daqq it-tromba; u kien hemm leħniet qawwija fis-sema, jgħidu: Is-saltniet ta’ din id-dinja saru s-saltniet ta’ Sidna u tal-Kristu tiegħu; u hu jsaltan għal dejjem ta’ dejjem. U l-erbgħa u għoxrin anzjan, li kienu bilqiegħda quddiem Alla fuq it-troni tagħhom, waqgħu wiċċhom fl-art u qimu lil Alla, u qalu: Nirringrazzjawk, Mulej Alla li tista’ kollox, li int, u li kont, u li ġej; għax ħadt f’idejk is-setgħa kbira tiegħek, u saltant. U l-ġnus imtlew bir-rabja, u waslet il-korla tiegħek, u ż-żmien tal-mejtin, biex jiġu ġġudikati, u biex tagħti l-ħlas lill-qaddejja tiegħek il-profeti, u lill-qaddisin, u lil dawk li jibżgħu minn ismek, iż-żgħar u l-kbar; u biex teqred lil dawk li jeqirdu l-art. U nfetaħ fis-sema t-tempju ta’ Alla, u dehret fit-tempju tiegħu l-arka tal-patt tiegħu; u kien hemm sajjetti, u leħniet, u ragħad, u terremot, u silġ kbir. Apokalissi 11:12–19.

The two witnesses ascend to heaven in a cloud, which prophetically represents a group of angels. As previously cited in these articles and as found in Habakkuk’s Tables, Sister White identifies that when the individual messages represented as the first, the second and the third angel arrive into prophetic history, they are portrayed as singular angels, but the message of the Midnight Cry, is represented by many angels. The two witnesses are lifted up into heaven as they proclaim the message of the Midnight Cry by an army of angels, thus they are taken into heaven “in a cloud.”

Ke dua saksi naik ke surga dalam suatu awan, yang secara nubuatan melambangkan sekelompok malaikat. Sebagaimana telah dikutip sebelumnya dalam artikel-artikel ini dan sebagaimana terdapat dalam Tabel Habakuk, Sister White menyatakan bahwa ketika pekabaran-pekabaran tersendiri yang dilambangkan sebagai malaikat pertama, kedua, dan ketiga tiba dalam sejarah nubuatan, semuanya digambarkan sebagai malaikat tunggal, tetapi pekabaran Seruan Tengah Malam dilambangkan oleh banyak malaikat. Ke dua saksi itu diangkat ke surga sementara mereka memaklumkan pekabaran Seruan Tengah Malam oleh suatu bala tentara malaikat; dengan demikian mereka dibawa naik ke surga “dalam suatu awan.”

“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

“Mphelo ya lengeloi la bobedi e batametše go fela, ka bona seetša se segolo se etšwa legodimong se phadima godimo ga batho ba Modimo. Mahlasedi a seetša seo a be a bonagala a phadima bjalo ka letšatši. Gomme ka kwa mantšu a barongwa ba goeletša ba re: ‘Bonang, Monyadi o etla; eyang le mo gahlanetše!’”

“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.

“Onoli e li pio ni vainiqalala e lomaloma ni bogi, ka me solia na kaukauwa ki na itukutuku ni ikarua ni agilosi. Era sa talai mai lomalagi na agilosi me vakayadrati ira na yalosavasava sa yalolailai ka vakarautaki ira ki na cakacaka levu sa tu e matadra. O ira na tamata sa uasivi duadua ena taledi era sega ni imatai ni ciqoma na itukutuku oqo. Era sa talai na agilosi vei ira na yalomalumalumu ka yalodina, ka vakaukauwataki ira me ra kacivaka na domo oqo, ‘Raica, sa lako mai na Tagane ni Vakawati; dou lako yani mo dou sota kaya!’ O ira era sa vakararavi kina na domo oqo era sa totolo, ka ena kaukauwa ni Yalo Tabu era kacivaka na itukutuku, ka vakayadrati ira na wekadra sa yalolailai. Na cakacaka oqo sa sega ni yavutaki ena vuku kei na vuli ni tamata, ia ena kaukauwa ni Kalou, ka o ira na nona tamata yalosavasava era rogoca na domo era sega ni rawata na vorata. O ira sa vakayalo duadua era sa imatai ni ciqoma na itukutuku oqo, ka o ira era dau liu e liu ena cakacaka era sa otioti ni ciqoma ka vukea me tubu na domo oqo, ‘Raica, sa lako mai na Tagane ni Vakawati; dou lako yani mo dou sota kaya!’” Early Writings, 238.

In the hour of the earthquake, which destroys a tenth part of the city, seven thousand men are slain. The earthquake is the Sunday law in the United States. A city is a kingdom in prophecy, and the United States is one tenth of the kingdom of the ten kings of Revelation 17. The United States is overthrown at the earthquake of the Sunday law and ceases to be the sixth kingdom of Bible prophecy, and then transcends into the premier king of the ten kings, the seventh kingdom of Bible prophecy, who will agree to give their kingdom unto the papacy who is the eighth which is of the seven.

Ngokweriiti ya kusuukusya ensi, eneesanya ekitundu ekimu ku kkumi eky’ekibuga, abasajja kakasiriivu musanvu battibwa. Okusuuukusya ensi kwe tteeka lya Ssande mu United States. Mu bunnabbi, ekibuga bwe bwakabaka, era United States kye kitundu ekimu ku kkumi eky’obwakabaka obw’abakabaka ekkumi ab’omu Okubikkulirwa 17. United States esuulibwa ku kusuukusya kw’ensi okw’etteeka lya Ssande, ne kirekera awo okuba obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli; oluvannyuma n’eyitirira okufuuka kabaka asinga bonna mu bakabaka ekkumi, obwakabaka obw’omusanvu mu bunnabbi bwa Bayibuli, abalikkiriza okuwa obwakabaka bwabwe eri obwa papa, ye ow’omunaana era ava mu musanvu.

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. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.

खुमनि नोंसो नुदोंमोन सि गेलेन सिंगआव गेलेन गोबां राजाफोर, जाय मोनसे राजजोंबायनो थांनो गोसोआ मोननाय गैया; नाथाय सिहोरा सासेनि लोगोन राजाफोरनि बादुरि मोनसे घन्टा थाखाय गोहो आरु खामानि मोनगोन। बेफोरोर मोन मोनसेबो, आरो सिहोरा बिसोरनि गोहो आरो बोल बिसोरनि बादुरि सासेनि हाताव होगोन। सिहोरा मेरासोनि बिरुद्दे रान खालामगोन, आरो मेरासोआ सिहोराखौ जोंगोन; कियानो बे प्रभुफोरनि प्रभु आरो राजाफोरनि राजा; आरो बेनिलाय जों थानायफोरा हाब्रा, बासिखानाय, आरो बिस्वासनाय। आरो बे आंनो बुंदों, नोंसो नुदोंमोन जौ दांखोफ्रा, जायनाय वेश्या बहायो, बेफोरा माने मानुहफोर, गोबांजाथाइफोर, जाथाइफोर, आरो रावफोर। आरो खुमनि नोंसो नुदोंमोन सि गेलेन सिंगआव सासेनि गासैनि, सिफोरा वेश्याखौ घृणा खालामगोन, आरो ताक्हौ उख्रा आरो लांदां खालामगोन, आरो तार गुदुंनाखौ जोंगोन, आरो ताक्हौ मेजों ज्वालायगोन। कियानो इसोरे बिसोरनि गिदिराव बिजिरनाय होयो जे बिसोर बिनि सानोखौ फुरायनो, आरो मोनसेबो मोन जोंबो, आरो बिसोरनि राज्जो सासेनि हाताव होनो, जेब्ला इसोरनि बाथ्राफोरा फुरा जानाय नांगौ। आरो नोंसो नुदोंमोन बे मायाजिउआ बे डांगर सहोर, जाय पृथिबिनि राजाफोरनि उपरि राज खालामो। प्रकाशित बाक्य 17:12–18।

The ten kings of the United Nations “agree” to “give their worldwide “kingdom unto the beast.” They have “one mind,” just as they “consulted together with one consent,” in Psalms eighty- three. Ahab was the king of the ten tribes, who committed the unlawful relationship of fornication with the whore of Tyre in Isaiah twenty-three. Ahab and Jezebel’s unlawful relationship typified the unlawful relationship of Herod and Herodias in the time of Elijah, represented as John the Baptist. Herod was a representative of the Roman Empire, which in Daniel seven, the Roman Empire consists of ten horns. The ten horns were typified by Ahab’s kingdom of ten tribes, and they both provide witnesses to the ten kings of the United Nations. With Ahab and Herod representing the state in the unlawful relationships, their role was to accomplish the persecution of heretics for the whore of Tyre, who sings her songs at the end of the symbolic seventy years.

Raja-raja sapuluh tina Perserikatan Bangsa-Bangsa “satuju” pikeun “masrahkeun karajaan” maranéhna “nu saalam dunya ka sato galak.” Maranéhna boga “hiji pikiran,” sakumaha maranéhna ogé “ngarunding babarengan kalayan hiji kasapukan,” dina Jabur dalapan puluh tilu. Ahab nyaéta raja tina sapuluh kaom, anu ngalakonan hubungan haram tina cabul jeung palacur Tirus dina Yesaya dua puluh tilu. Hubungan haram Ahab jeung Izebel ngalambangkeun hubungan haram Herodes jeung Herodias dina mangsa Élia, anu diwakilan minangka Yohanes Pembaptis. Herodes mangrupikeun wakil ti Kakaisaran Romawi, anu dina Daniel tujuh, Kakaisaran Romawi diwangun ku sapuluh tanduk. Sapuluh tanduk éta dilambangkeun ku karajaan Ahab anu sapuluh kaom, sarta duanana méré kasaksian ngeunaan sapuluh raja tina Perserikatan Bangsa-Bangsa. Ku Ahab jeung Herodes ngawakilan nagara dina hubungan-hubungan haram éta, kalungguhan maranéhna nyaéta ngalaksanakeun panganiayaan ka para bidat pikeun palacur Tirus, anu ngalagukeun lagu-laguna dina ahir tujuh puluh taun simbolis.

“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

“Raja-raja, para penguasa, dan para gubernur telah mengenakan pada diri mereka sendiri tanda antikristus, dan digambarkan sebagai naga yang pergi memerangi orang-orang kudus—mereka yang menuruti perintah-perintah Allah dan yang memiliki iman Yesus.” Testimonies to Ministers, 38.

At the Sunday law the earth beast ceases to reign as the sixth kingdom of Bible prophecy, for it has just committed fornication with Jezebel, and then takes the leadership of the United Nations. It then forces the entire world to set up a worldwide image of the beast, as they had previously accomplished at the Sunday law in their nation.

於星期日法令之時，地上的獸不再作為《聖經》預言中的第六個國度掌權，因它剛與耶洗別行淫，隨後便接掌聯合國的領導權。此後，它強迫全世界設立一個全球性的獸像，正如他們先前已在本國藉著星期日法令所完成的那樣。

And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:14–17.

တိရစ္ဆာန်၏ရှေ့မှောက်၌ မိမိပြုနိုင်သော အံ့ဖွယ်နိမိတ်လက္ခဏာများအားဖြင့် မြေကြီးပေါ်၌နေသောသူတို့ကို လှည့်ဖြား၏။ ထို့ပြင် မြေကြီးပေါ်၌နေသောသူတို့အား ဓားဒဏ်ရာကိုခံခဲ့ရသော်လည်း အသက်ရှင်နေသော ထိုတိရစ္ဆာန်အတွက် ရုပ်တုတစ်ခုကို ပြုလုပ်ကြရန် ဆို၏။ ထို့နောက် တိရစ္ဆာန်၏ရုပ်တုအား အသက်ပေးနိုင်သောအာဏာကိုလည်း သူရရှိခဲ့သဖြင့်၊ ထိုတိရစ္ဆာန်၏ရုပ်တုသည် စကားပြောနိုင်ရုံသာမက၊ တိရစ္ဆာန်၏ရုပ်တုကို မကိုးကွယ်သောသူအပေါင်းတို့ကို သတ်စေရန်လည်း ဖြစ်စေ၏။ ထို့ပြင် အသေးအကြီး၊ ချမ်းသာဆင်းရဲ၊ လွတ်လပ်သူနှင့် ကျွန်သူ အပေါင်းတို့အား မိမိတို့၏ လက်ယာလက်ပေါ်၌ဖြစ်စေ၊ နဖူးပေါ်၌ဖြစ်စေ အမှတ်တံဆိပ်ကို ခံယူစေ၏။ ထိုအမှတ်တံဆိပ်၊ သို့မဟုတ် တိရစ္ဆာန်၏နာမတော်၊ သို့မဟုတ် သူ၏နာမတော်၏ကိန်းဂဏန်းကို မရှိသူမည်သူမျှ ရောင်းဝယ်ခြင်း၊ ဝယ်ယူခြင်း မပြုနိုင်စေရန်လည်း ဖြစ်စေ၏။ ဗျာဒိတ်ကျမ်း 13:14–17။

Ahab, Herod, the ten kings of the Roman Empire and the ten kings of the United Nations represent the dragon that goes to make war with the saints, for it is always Jezebel’s paramour that accomplishes the persecuting of those who Jezebel classifies as heretics.

Akhab, Herod, raja‑raja sapuluh dalam Empayar Rom, dan raja‑raja sapuluh Pertubuhan Bangsa‑Bangsa Bersatu melambangkan naga yang pergi berperang melawan orang‑orang kudus, kerana sentiasa kekasih Izebel itulah yang melaksanakan penganiayaan terhadap mereka yang diklasifikasikan oleh Izebel sebagai bidaah.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

“Ka hona, le hoja drakone, haholoholo, e emela Satane, ka kutloisiso ea bobeli, ke letšoao la Roma ea bohetene.” The Great Controversy, 439.

At the earthquake of the Sunday law there are “seven thousand” men that are “slain.” In Daniel eleven and verse forty-one, “many are overthrown.” Those overthrown when the Sunday law arrives, are Laodicean Seventh-day Adventists who have not prepared for the crisis. The number “seven thousand” represents the remnant of God’s people. God told Elijah, at the crisis of mount Carmel, which represents the Sunday law crisis, that there were “seven thousand in Israel” who had not bowed a knee to Baal. The apostle Paul comments on this.

ཉི་མ་གཅིག་གི་ཁྲིམས་ཀྱི་ས་ཡོམ་སྐབས་ “བདུན་སྟོང་” ཞེས་པའི་མི་ཚོས་ “བསད་པ་” ཡིན། དཱ་ནི་ཨེལ་ལེའུ་བཅུ་གཅིག་ ཨང་བཞི་བཅུ་ཞེ་གཅིག་ནང་ “མང་པོ་ཞིག་ཕམ་པར་འགྱུར་” ཞེས་གསུངས། ཉི་མ་གཅིག་གི་ཁྲིམས་འབྱུང་སྐབས་ཕམ་པར་འགྱུར་མཁན་དེ་དག་ནི། དཀའ་ངལ་དེའི་ཆེད་དུ་གྲ་སྒྲིག་མ་བྱས་པའི་ལའོ་དི་ཀེ་ཡའི་བདུན་པའི་ཉིན་གྱི་ཨེཌ་ཝེན་ཊིསྚ་ཚོ་ཡིན། གྲངས་ “བདུན་སྟོང་” ཞེས་པ་ནི་དཀོན་མཆོག་གི་མི་མང་གི་ལྷག་མའི་ཚོགས་ཁག་མཚོན་པ་ཡིན། ཀར་མེལ་རི་བོའི་དཀའ་ངལ་སྐབས་ཏེ། ཉི་མ་གཅིག་གི་ཁྲིམས་ཀྱི་དཀའ་ངལ་མཚོན་པའི་སྐབས་སུ། དཀོན་མཆོག་གིས་ཨེ་ལི་ཡཱ་ལ་ “ཨིས་ར་ཨེལ་ནང་བདུན་སྟོང་” ཡོད་པ་དང་། དེ་དག་གིས་པཱ་ཨལ་ལ་ཕྱག་མ་འཚལ་བར་གཉའ་མ་བསྒུར་ཞེས་གསུངས། སྐུ་ཚབ་པ་པཱ་ཝུལ་གྱིས་འདིའི་སྐོར་ལ་མཆན་འགྲེལ་གནང་ངོ་།

I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. Romans 11:1–5.

Maka aku berkata: Adakah Allah telah menolak umat-Nya? Sekali-kali tidak. Kerana aku sendiri juga seorang Israel, daripada keturunan Abraham, daripada suku Benyamin. Allah tidak menolak umat-Nya yang telah dikenal-Nya terlebih dahulu. Tidakkah kamu mengetahui apa yang dikatakan Kitab Suci tentang Elia? bagaimana dia memohon kepada Allah menentang Israel, katanya, “Tuhan, mereka telah membunuh nabi-nabi-Mu dan merobohkan mezbah-mezbah-Mu; dan aku seorang sahaja yang masih tinggal, dan mereka berusaha mengambil nyawaku.” Tetapi apakah jawapan Allah kepadanya? “Aku telah menyediakan bagi diri-Ku tujuh ribu orang lelaki, yang tidak pernah melutut kepada patung Baal.” Demikianlah juga pada masa ini ada suatu sisa menurut pemilihan kasih karunia. Roma 11:1–5.

The words “seven thousand” represent a remnant of God’s people, but the context where they are symbolically identified, must be factored in. The men overthrown at the earthquake of the Sunday law are the remnant of unfaithful Seventh-day Adventists who are there and then, taken captive by modern spiritual Babylon. In the prophetic history of ancient literal Israel, when Babylon desolated Jerusalem the second of three times, there was a remnant of “seven thousand” “mighty” men “of the land” taken captive.

பவுளின் “ஏழாயிரம்” என்ற சொற்கள் தேவனுடைய ஜனங்களில் ஒரு மீதியைச் சுட்டிக்காட்டுகின்றன; ஆனால் அவை குறியீட்டாக அடையாளப்படுத்தப்படும் சூழல் கணக்கில் கொள்ளப்பட வேண்டும். ஞாயிற்றுக்கிழமைச் சட்டத்தின் பூகம்பத்தில் வீழ்த்தப்படும் அந்த மனிதர்கள், அந்நேரத்திலும் அங்குமாக, நவீன ஆவிக்குரிய பாபிலோனால் சிறைப்பட்டுச் செல்லப்படும் விசுவாசமற்ற ஏழாம் நாள் அட்வென்டிஸ்தர்களின் மீதியே ஆவர். பண்டைய நேர்மையான இஸ்ரவேலின் தீர்க்கதரிசன வரலாற்றில், பாபிலோன் எருசலேமை மூன்று தடவைகளில் இரண்டாவது தடவையாகப் பாழாக்கியபோது, “நாட்டினுடைய” “வல்லமையுள்ள” “ஏழாயிரம்” மனிதர்களாகிய ஒரு மீதி சிறைப்பட்டுச் செல்லப்பட்டது.

And he carried away Jehoiachin to Babylon, and the king’s mother, and the king’s wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah. 2 Kings 24:15–17.

กษัตริย์แห่งบาบิโลนได้กวาดต้อนเยโฮยาคีนไปยังบาบิโลน พร้อมทั้งพระราชมารดาของกษัตริย์ พระมเหสีทั้งหลายของกษัตริย์ ข้าราชการของพระองค์ และบรรดาผู้มีอำนาจแห่งแผ่นดิน พระองค์ได้กวาดต้อนคนเหล่านั้นไปเป็นเชลยจากเยรูซาเล็มยังบาบิโลน และบรรดาชายฉกรรจ์ทั้งหมด คือเจ็ดพันคน ทั้งช่างฝีมือและช่างเหล็กหนึ่งพันคน ทุกคนที่แข็งแรงและเหมาะแก่การสงคราม กษัตริย์แห่งบาบิโลนก็ได้นำไปเป็นเชลยยังบาบิโลนด้วย และกษัตริย์แห่งบาบิโลนได้ทรงตั้งมัทธันยาห์ ลุงของเยโฮยาคีน ให้เป็นกษัตริย์แทน และทรงเปลี่ยนพระนามของท่านเป็นเศเดคียาห์ 2 พงศ์กษัตริย์ 24:15–17

Once the mighty men of Jerusalem are overthrown at the earthquake of the Sunday law, “the third woe cometh quickly. And the seventh angel sounded.” The third woe is the seventh trumpet that the seventh angel sounds. In the “hour” of the “earthquake” of the Sunday law—Islam strikes!

Setelah orang-orang perkasa Yerusalem ditumbangkan pada gempa hukum hari Minggu, “celaka yang ketiga segera datang. Lalu malaikat yang ketujuh meniup sangkakala-Nya.” Celaka yang ketiga itu ialah sangkakala ketujuh yang ditiup oleh malaikat ketujuh. Pada “jam” terjadinya “gempa” hukum hari Minggu itu—Islam menyerang!

One of the primary characteristics of Islam in the first and second woes, was the historical fact that their mode of warfare was unlike the common tactics of war carried out in the history where they fulfilled their prophetic role. Their mode of warfare was to strike suddenly and unexpectedly. The word “assassin” is derived from the practices of the Islamic warriors in that period of history. Their attacks were as the Japanese Kamikazes of World War Two. The Islamic warriors expected to die when they assassinated their target. For this reason, a common practice for the warriors was to prepare for death by getting intoxicated on hashish, before their attack to help subdue the fear of death. When they struck their victims, it was sudden and unexpected, and their dependence upon hashish for the desired mental state, combined with the secret attack, formed the etymological basis of the word “assassin,” due to its connection with the word hashish.

Salah satu ciri utama Islam dalam sengsara pertama dan kedua ialah hakikat sejarah bahawa cara peperangan mereka berbeza daripada taktik perang yang lazim digunakan dalam sejarah ketika mereka memenuhi peranan nubuatan mereka. Cara peperangan mereka ialah menyerang secara tiba-tiba dan tidak diduga. Perkataan “assassin” berasal daripada amalan para pejuang Islam pada tempoh sejarah itu. Serangan mereka adalah seperti Kamikaze Jepun dalam Perang Dunia Kedua. Para pejuang Islam menjangkakan bahawa mereka akan mati apabila mereka membunuh sasaran mereka. Atas sebab ini, suatu amalan yang lazim bagi para pejuang ialah mempersiapkan diri menghadapi kematian dengan memabukkan diri dengan hashish sebelum serangan mereka, untuk membantu meredakan ketakutan akan kematian. Apabila mereka menyerang mangsa mereka, serangan itu berlaku secara tiba-tiba dan tidak diduga, dan pergantungan mereka kepada hashish untuk mencapai keadaan mental yang diingini, digabungkan dengan serangan rahsia itu, membentuk dasar etimologi bagi perkataan “assassin,” kerana kaitannya dengan perkataan hashish.

The third woe and the seventh trumpet “cometh quickly.”

Bala B ya boraro le terompeta ya bosupa “di tla ka bofefo.”

Similarly, on October 22, 1844, the messenger of the covenant came “suddenly” to His temple. Sister White defined the “suddenness” of the arrival of the messenger of the covenant, representing that His coming was “unexpected.” Therefore all four “comings” that were fulfilled on October 22, 1844 were unexpected and sudden.

Само така, на 22 октомври 1844 година, гласникот на заветот „ненадејно“ дојде во Својот храм. Сестра Вајт ја определи „ненадејноста“ на доаѓањето на гласникот на заветот како показател дека Неговото доаѓање било „неочекувано“. Затоа, сите четири „доаѓања“ што се исполнија на 22 октомври 1844 година беа неочекувани и ненадејни.

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

“Kristus do nganroha hita i ma songon Imam Besar tu inganan na umbalga situtu, bahen pangurason ni Bagas Joro, na dipapatar di bagasan Daniel 8:14; haroro ni Anak ni Jolma i tu na Parjolo ni Ari-ari, songon na dipapatar di bagasan Daniel 7:13; dohot haroro ni Tuhan i tu BagasNa, na nunga diparhatobangkon ni Maleakhi, i ma patorang ni sada dope na sarupa; jala on pe dipatuduhon marhite haroro ni pangoli tu pesta parbagason, songon na dipapatar ni Kristus di bagasan poda ni sampulu boru na mabiar, di bagasan Mateus 25.” The Great Controversy, 426.

The parable of the ten virgins is repeated to the very letter, thus all four “comings” that were fulfilled on October 22, 1844, are to be fulfilled to the very letter again at the earthquake that is the Sunday law. Commenting on the parable of the virgins, Sister White adds to the witness that identifies the suddenness and unexpectedness that is symbolized at the earthquake of the Sunday law, which is the perfect fulfillment of the Midnight Cry.

ਪੰਜ ਕੁਆਰੀਆਂ ਦੀ ਦ੍ਰਿਸ਼ਟਾਂਤ ਅੱਖਰ ਅੱਖਰ ਦੁਹਰਾਈ ਜਾਂਦੀ ਹੈ; ਇਸ ਲਈ 22 ਅਕਤੂਬਰ 1844 ਨੂੰ ਜੋ ਚਾਰਾਂ “ਆਉਣਾਂ” ਪੂਰੀਆਂ ਹੋਈਆਂ ਸਨ, ਉਹ ਵੀ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਵਾਲੇ ਭੂਚਾਲ ਸਮੇਂ ਫਿਰ ਅੱਖਰ ਅੱਖਰ ਪੂਰੀਆਂ ਹੋਣੀਆਂ ਹਨ। ਕੁਆਰੀਆਂ ਦੀ ਇਸ ਦ੍ਰਿਸ਼ਟਾਂਤ ਉੱਤੇ ਟਿੱਪਣੀ ਕਰਦਿਆਂ, ਸਿਸਟਰ ਵਾਈਟ ਉਸ ਗਵਾਹੀ ਵਿੱਚ ਹੋਰ ਵੀ ਜੋੜਦੀ ਹੈ ਜੋ ਉਸ ਅਚਾਨਕਪਣ ਅਤੇ ਅਣਅਪੇਖਿਤਪਣ ਦੀ ਪਛਾਣ ਕਰਵਾਉਂਦੀ ਹੈ, ਜਿਸ ਦਾ ਪ੍ਰਤੀਕ ਐਤਵਾਰ ਦੇ ਕਾਨੂੰਨ ਦਾ ਭੂਚਾਲ ਹੈ, ਅਤੇ ਜੋ ਅੱਧੀ ਰਾਤ ਦੀ ਪੁਕਾਰ ਦੀ ਸੰਪੂਰਨ ਪੂਰਤੀ ਹੈ।

“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

“Tabiat dinyatakan oleh suatu krisis. Apabila suara yang sungguh-sungguh itu pada tengah malam memaklumkan, ‘Lihatlah, mempelai laki-laki datang; keluarlah kamu menyambut dia,’ gadis-gadis dara yang sedang tidur itu bangun dari tidurnya, lalu tampaklah siapa yang telah membuat persiapan bagi peristiwa itu. Kedua-dua pihak didapati tanpa diduga, tetapi yang satu telah bersedia menghadapi keadaan darurat itu, dan yang lain didapati tanpa persiapan. Tabiat dinyatakan oleh keadaan-keadaan. Keadaan darurat menyingkapkan mutu sejati tabiat. Suatu malapetaka yang mendadak dan tidak disangka-sangka, suatu dukacita kerana kehilangan, atau suatu krisis, suatu sakit yang tidak dijangka atau penderitaan yang mendalam, sesuatu yang membawa jiwa berhadapan muka dengan maut, akan menyingkapkan hakikat batin tabiat yang sebenar. Akan dinyatakan sama ada ada iman yang nyata atau tidak kepada janji-janji firman Allah. Akan dinyatakan sama ada jiwa itu ditopang oleh kasih karunia atau tidak, sama ada ada minyak di dalam bejana bersama pelita itu.”

“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

“समय-समय पर परीक्षा सबैमाथि आउँछ। परमेश्वरको परीक्षा र जाँचको अधीनमा हुँदा हामी आफूलाई कसरी चलाउँछौं? के हाम्रा बत्तीहरू निभ्छन्? वा के हामी तिनलाई अझै बलिरहन दिन्छौं? के उहाँसँगको हाम्रो सम्बन्धद्वारा, जो अनुग्रह र सत्यले परिपूर्ण हुनुहुन्छ, हामी प्रत्येक आपत्कालका लागि तयार छौं? पाँच बुद्धिमान् कुँवारीहरूले पाँच मूर्ख कुँवारीहरूलाई आफ्नो चरित्र दिन सकिनन्। चरित्र हामीले व्यक्तिगतरूपमा आफैंले निर्माण गर्नुपर्छ।” Review and Herald, October 17, 1895.

At the earthquake of the Sunday law, the United States ceases to be the sixth kingdom of Bible prophecy. The remnant of seven thousand Laodicean Adventists that have not prepared for the crisis, will manifest a character prepared for the mark of the beast. Then Islam suddenly and unexpectedly arrives, for “the third woe cometh quickly” as “the seventh angel” sounds!

Pada guncangan hukum hari Minggu, Amerika Serikat berhenti menjadi kerajaan keenam dalam nubuatan Alkitab. Sisa dari tujuh ribu orang Advent Laodikia yang belum bersiap menghadapi krisis itu akan menyatakan suatu tabiat yang siap menerima tanda binatang itu. Kemudian Islam datang secara tiba-tiba dan tak terduga, sebab “malapetaka yang ketiga datang dengan segera” ketika “malaikat yang ketujuh” meniup sangkakalanya!

The four ‘comings’ that were all fulfilled on October 22, 1844 are then repeated. The first coming identified the opening of the judgment, in fulfillment of Daniel eight verse fourteen. It confirmed the message of the first angel that announced that the “hour” of His judgment is come. That fulfillment typifies the “hour” of the earthquake, which begins at the Sunday law, and is the “hour” when Islam brings “His judgment” upon the United States for the passage of a Sunday law.

Minjina jali ‘rattina’ wolloo baddite 22 Oktooba 1844 geeshsha xooni bira xeellonne. Koiro minjina pirddaa dooyettidiya gelssaa bessis, Daani’eela 8:14 poletan giddidoogaa polidi. Izi, “A pirddaa saatee yiis” yaagidi awaajissida koiro kiitanchchaa kiitaa minttaysiis. He poloi, Sanbata seeraa doomettan doomettiza biiftaa “saataa” leemmis; hegaa giddon Islaamii, Sanbata seeraa aadhdhido gishshau, Ameerika Ittaahettida Biittatussi “A pirddaa” eha.

The messenger of the covenant in Malachi chapter three, came suddenly to the temple He had raised up in forty-six years from 1798 to 1844, to enter into a covenant with the “Levites” of the Millerite history. At the earthquake of the Sunday law, the messenger of the covenant suddenly comes to enter into the temple of resurrected dead dry bones, to enter into covenant with the “Levites” of the history of the one hundred and forty-four thousand.

Utusan perjanjian dalam Maleakhi pasal tiga datang dengan tiba-tiba ke dalam bait suci yang telah Ia bangunkan dalam empat puluh enam tahun, dari 1798 hingga 1844, untuk mengadakan perjanjian dengan “orang-orang Lewi” dalam sejarah Millerit. Pada gempa hukum Minggu, utusan perjanjian itu datang dengan tiba-tiba untuk masuk ke dalam bait suci tulang-tulang kering orang mati yang dibangkitkan, untuk mengadakan perjanjian dengan “orang-orang Lewi” dalam sejarah seratus empat puluh empat ribu.

At the earthquake of the Sunday law the Son of man comes to the Father to receive a kingdom in fulfillment of Daniel seven verse thirteen, as He did on October 22, 1844, for at the “hour” of the earthquake there are “voices in heaven,” who proclaim, that the “kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.”

A hora do terremoto da lei dominical, o Filho do homem vem ao Pai para receber um reino em cumprimento de Daniel 7:13, como o fez em 22 de outubro de 1844; pois, à “hora” do terremoto, há “vozes no céu”, que proclamam que “os reinos deste mundo vieram a ser de nosso Senhor e do seu Cristo; e ele reinará para todo o sempre. E os vinte e quatro anciãos, que estavam assentados diante de Deus em seus assentos, prostraram-se sobre os seus rostos e adoraram a Deus, dizendo: Graças te damos, Senhor Deus Todo-Poderoso, que és, e que eras, e que hás de vir, porque tomaste a ti o teu grande poder, e reinaste.”

In the hour of the earthquake, when His judgment is come, and the two witnesses who have been previously resurrected from the street where they had been murdered stand up. Then, as a mighty army, they are lifted up to heaven while the remnant of seven thousand Laodicean Adventist are overthrown. The wise wheat has there and then been separated from the foolish tares. Christ then receives His kingdom and the seventh trumpet sounds, which is also the third woe, which arrives suddenly and unexpectedly, and then “the nations” are “angry, and thy wrath is come.”

Ka dalam jam gempa bumi itu, apabila penghakiman-Nya telah datang, dan kedua-dua saksi yang sebelumnya telah dibangkitkan dari jalan tempat mereka telah dibunuh itu bangun berdiri. Kemudian, sebagai suatu bala tentera yang gagah perkasa, mereka diangkat ke syurga sementara sisa daripada tujuh ribu orang Adventist Laodikia ditumbangkan. Gandum yang bijaksana pada saat itu juga telah dipisahkan daripada lalang yang bodoh. Kemudian Kristus menerima kerajaan-Nya dan sangkakala ketujuh berbunyi, yang juga ialah celaka yang ketiga, yang datang dengan tiba-tiba dan tidak disangka-sangka, lalu “bangsa-bangsa” pun “murka, dan murka-Mu sudah datang.”

The angering of the nations is the prophetic role of Islam, and it begins at the hour of the earthquake and continues until the close of human probation and the seven last plagues, which are presented by the words, “thy wrath has come.” Between the Sunday law in the United States and the close of probation, where God’s wrath is manifested in the seven last plagues—the third woe, a symbol of Islam; the seventh trumpet, a symbol of Islam; and the angering of the nations, a symbol of Islam; provides three symbolic witnesses that the message of the Midnight Cry is a fulfillment of Islam’s arrival at the Sunday law.

ការធ្វើឲ្យបណ្ដាប្រជាជាតិកើតកំហឹង គឺជាតួនាទីព្យាករណ៍របស់ឥស្លាម ហើយវាចាប់ផ្ដើមនៅម៉ោងនៃការរញ្ជួយដី ហើយបន្តរហូតដល់ការបិទបញ្ចប់ពេលសាកល្បងរបស់មនុស្ស និងគ្រោះកាចទាំងប្រាំពីរចុងក្រោយ ដែលត្រូវបានបង្ហាញដោយពាក្យថា «កំហឹងរបស់ទ្រង់បានមកដល់ហើយ»។ រវាងច្បាប់ថ្ងៃអាទិត្យនៅសហរដ្ឋអាមេរិក និងការបិទបញ្ចប់ពេលសាកល្បង ជាកន្លែងដែលកំហឹងរបស់ព្រះត្រូវបានសម្ដែងនៅក្នុងគ្រោះកាចទាំងប្រាំពីរចុងក្រោយ—វេទនាលើកទីបី ដែលជានិមិត្តសញ្ញានៃឥស្លាម; ត្រែទីប្រាំពីរ ដែលជានិមិត្តសញ្ញានៃឥស្លាម; និងការធ្វើឲ្យបណ្ដាប្រជាជាតិកើតកំហឹង ដែលជានិមិត្តសញ្ញានៃឥស្លាម—ផ្ដល់សាក្សីនិមិត្តសញ្ញាបីយ៉ាងថា សារនៃសម្រែកកណ្ដាលអធ្រាត្រ គឺជាការសម្រេចបំពេញនៃការមកដល់របស់ឥស្លាមនៅពេលច្បាប់ថ្ងៃអាទិត្យ។

As with the Millerite movement at the beginning, the Midnight Cry message was a correction of a failed prediction. In the Millerite history it was a failure of the event that was predicted to take place. In Millerite history at the beginning, the Philadelphians presented their failed prediction, because God held His hand over a mistake in the 1843 chart.

Sama seperti pergerakan Millerit pada mulanya, pekabaran Seruan Tengah Malam merupakan suatu pembetulan terhadap ramalan yang gagal. Dalam sejarah Millerit, kegagalan itu ialah pada peristiwa yang diramalkan akan berlaku. Dalam sejarah Millerit pada permulaannya, golongan Filadelfia mengemukakan ramalan mereka yang gagal, kerana Tuhan menahan tangan-Nya atas suatu kesilapan dalam carta 1843.

In the Laodicean movement at the end of Future for America, God never held His hand over the mistake. It was human hands that covered the truth that time was to be no longer used in prophetic application. Human hands represent human works.

Dalam pergerakan Laodikia pada penghujung Future for America, Tuhan tidak pernah menutupi kesalahan itu dengan tangan-Nya. Tangan manusialah yang menutupi kebenaran bahawa masa tidak lagi harus digunakan dalam penerapan nubuatan. Tangan manusia melambangkan perbuatan manusia.

In the ending movement of the one hundred and forty-four thousand, the error of applying time was sin, for the application of prophetic time was to be no longer used. The sinful application of time was typified by Moses disregarding God’s command to circumcise his son, and it was typified by Uzzah disregarding God’s command that only the priests could handle the ark. It was not the Lord’s will for either of those sinful actions or inactions to be accomplished by God’s people. Sin has only one definition and it is the transgression of the law. Moses transgressed God’s law of circumcision, Uzzah transgressed God’s law of the sanctuary and this movement transgressed God’s prophetic law. Ancient Israel was made the depositaries of God’s law and the Advent movement in its beginning and end were also made the depositaries of God’s prophetic truths.

Ta khâw hrang zet loh leh pa li chungah, catuana hman sualna chu sual a ni, ziakiah catuana profet hman chu hman leh lo tur a si tawh. Catuana sual zetin hman chu Moses in Pathian thupek a fapa tan zehser hrilh tur chu a ngaihthah avangin entîr a ni a, Uzzah in thawnthu chu puithiamte chauhvin an khawih thei tih Pathian thupek a ngaihthah avangin pawh entîr a ni bawk. Chûng sual tak tak thawhna emaw, tih lohna emaw chu Pathian mihringte’n an tih tûr niin Lalpa’n a duh lo. Sual hrilhfiahna pakhat chauh a awm a, chu chu dân kalh hi a ni. Moses chuan zehser chungchanga Pathian dân a kalh a, Uzzah chuan biak bûk chungchanga Pathian dân a kalh a, hê thutak hrilhna hian Pathian profet dân a kalh thung. Israel hnam hlui chu Pathian dân vawngtuah an nihtîr a ni a, Advent hrilhna pawh a bul leh a tawpah Pathian profet thutakte vawngtuah an nihtîr bawk a ni.

In her distress, Zipporah immediately accomplished the act of circumcising their son herself, thus representing the repentance those who were involved in this movement were to immediately manifest for the sinful inaction of allowing the application of time to be associated with the message. David likewise manifests severe repentance for Uzzah’s action. For the movement to argue that the application of time in the prediction of July 18, 2020 was in some way correct, that somehow that it was God’s will, is to argue that Moses and Zipporah didn’t truly need to uphold God’s explicit commands, and that God did not really care whether Uzzah touched the ark. July 18, 2020 was a false prediction, and the element that was false was the element of time.

Ndzi ku vilela kakwe, Zipora hi ku hatlisa u hetisisile ntirho wa ku yimba n’wana wa vona hi yexe, kutani hi ndlela yoleyo a yimela ku hundzuka loku lava a va katsekile eka ntshamiseko lowu a va fanele ku ku kombisa hi ku hatlisa hikwalaho ka ku nga endli loku ku nga ni xidyoho ka ku pfumelela leswaku ku tirhisiwa ka nkarhi ku fambisanisiwa ni rungula. Davhida na yena hi ndlela yo fana u kombisa ku hundzuka lokukulu hikwalaho ka xiendlo xa Uzza. Eka ntshamiseko lowu ku vula leswaku ku tirhisiwa ka nkarhi eka vuprofeta bya July 18, 2020 a ku ri karhi hi ndlela yo karhi, leswaku hi ndlela yin’wana a ku ri ku rhandza ka Xikwembu, i ku vula leswaku Muxe na Zipora a va nga bohekangi hakunene ku hlayisa swileriso leswi kongomeke swa Xikwembu, naswona leswaku Xikwembu a xi nga khathali hakunene leswaku Uzza a khumba areka kumbe e-e. July 18, 2020 a ku ri vuprofeta bya mavunwa, naswona xiphemu lexi a xi ri xa mavunwa a ku ri xiphemu xa nkarhi.

These truths will be explored further in the next article.

တစ်ဆက်လာမည့် ဆောင်းပါးတွင် ဤအမှန်တရားများကို ပိုမိုအသေးစိတ် ဆက်လက်လေ့လာသွားမည်။

“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.

“Tuhan telah menunjukkan kepadaku bahwa pekabaran malaikat yang ketiga itu harus pergi, dan diberitakan kepada anak-anak Tuhan yang tercerai-berai, dan bahwa pekabaran itu tidak boleh digantungkan pada waktu; sebab waktu tidak akan pernah lagi menjadi suatu ujian. Aku melihat bahwa sebagian orang sedang memperoleh suatu kegairahan yang palsu yang timbul dari pemberitaan tentang waktu; bahwa pekabaran malaikat yang ketiga itu lebih kuat daripada apa pun yang dapat diberikan oleh waktu. Aku melihat bahwa pekabaran ini dapat berdiri di atas dasarnya sendiri, dan bahwa pekabaran itu tidak memerlukan waktu untuk menguatkannya, dan bahwa pekabaran itu akan maju dengan kuasa yang besar, dan melakukan pekerjaannya, dan akan dipersingkat dalam kebenaran.” Experience and Views, 48.