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# The Book of Daniel - Number Sixty-Nine

Buku ya Danieli - Namba Sitini na Tisa

Unveiling the Generational Cycle: The Four Abominations of Adventism

Ho Tsenola Selikalikoe sa Meloko: Manyala a Mane a Adventism

Author

Jeff Pippenger

Published

February 2, 2024

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God never changes, and therefore Adventism is judged in its fourth generation.

Rungu tikupela sakhancha, kumta Adventism ta'nchol ta nts'ina-generation maakashti.

> “‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “‘A rag a ding ho sai langsing ki dingsat naba ani mi mingsatgipa ongʼaoni ine aganaha, jean sikgipa gita onga aro an∙tangni side-o serikna kosakara dongachim; aro Gitel unko aganaha, Jerusalem songjinmani gisepo, songjinmani gisepo reangbo, aro uni gisepo dakgipa pilak mitchi ong∙ani rangna gisik duk ong∙e siatgipa aro gronggipa manderangni mikrango chinha toabo. Aro gipinrangna Angni knaon Ua aganaha, Na∙simang unni ja∙man songjinmao reangbo, aro dokbo: na∙simangni mikron ka∙sachakna nangjawa, aro na∙simang ka∙sachakjawa: buda aro chonchongipa, me∙chikrang, chonchonggipa bi∙sarang, aro me∙chikrangko bon∙e dokbo: indiba jean chinha gnanggipa ong∙a, una sepangnaba re∙banabe; aro Angni Rongtalgipa biapo a∙bachengbo. Unon uamang nokni mikkangon donggipa budarangoni a∙bachengaha.’”

> “Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.

> “Yesu anajiandaa kuondoka katika kiti cha rehema cha patakatifu pa mbinguni ili avae mavazi ya kisasi na kumimina ghadhabu Yake katika hukumu juu ya wale ambao hawakuitikia nuru ambayo Mungu amewapa. ‘Kwa kuwa hukumu juu ya tendo baya haitolewi upesi, kwa hiyo mioyo ya wanadamu imeazimia kabisa kutenda maovu.’ Badala ya kulainishwa na uvumilivu na ustahimilivu mrefu ambao Bwana ameonyesha kwao, wale wasiomcha Mungu na wasiopenda kweli huzitia nguvu mioyo yao katika njia yao mbaya. Lakini hata ustahimilivu wa Mungu una mipaka, na wengi wanavuka sana mipaka hiyo. Wamezidisha mipaka ya neema, na kwa hiyo Mungu hana budi kuingilia kati na kuitetea heshima Yake mwenyewe.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> Mengenai orang Amori Tuhan berfirman: “Pada keturunan yang keempat mereka akan kembali ke sini lagi; sebab kedurjanaan orang Amori itu belum genap.” Meskipun bangsa ini menonjol karena penyembahan berhalanya dan kebejatannya, mereka belum juga memenuhi cawan kedurjanaannya, dan Allah tidak akan memberi perintah untuk membinasakan mereka sama sekali. Umat itu harus melihat kuasa ilahi dinyatakan dengan cara yang nyata, supaya mereka dibiarkan tanpa alasan. Sang Pencipta yang penuh belas kasihan rela menanggung kedurjanaan mereka sampai keturunan yang keempat. Kemudian, jika tidak tampak perubahan ke arah yang lebih baik, hukuman-hukuman-Nya akan ditimpakan atas mereka.

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> “Ka jingthikna kaba ym ju bakla, U Bymjukut u dang bat ia ka jingkheiñ bad ki jaitbynriew baroh. Katba la ai ia ka jingisynei jong U ryngkat bad ki jingkhot sha ka jingïakylli noh, kane ka jingkheiñ kan dang plie; hynrei ynda ki jingïaroh jingkheiñ ki poi sha ka jingïon ba U Blei hi u la buh, ka jingshakri jong ka jingbitar jong U ka sdang. La khang noh ia ka jingkheiñ. Ka jingiaishah bakynjai jong U Blei ka kut. Ym don shuh ka jingduwai kyrpad jingsynei na ka bynta jong ki.”

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> “Nabi, ketika memandang merentas zaman-zaman, telah diperlihatkan masa ini dalam penglihatannya. Bangsa-bangsa pada zaman ini telah menjadi penerima belas kasihan yang tidak pernah ada bandingannya. Berkat-berkat pilihan dari syurga telah dikurniakan kepada mereka, tetapi kesombongan yang semakin bertambah, ketamakan, penyembahan berhala, penghinaan terhadap Allah, dan ketidakbersyukuran yang hina tercatat terhadap mereka. Mereka sedang dengan cepat menutup perhitungan mereka dengan Allah.

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> “Suba okunsasira n’ankankanya nnyo kwe kuba nti abo abafunye omusana n’enkizo ezisinga obungi boonoonebwa obutali butuukirivu obufuga wonna. Olw’okukwatibwako ababi ababazingirizza, bangi, ne ku abo abagamba nti balina amazima, bafuuse abagwamu amaanyi, ne batwalibwa omugga omuzito ogw’obubi. Okunyoomwa okw’ensi yonna okuteekebwa ku kutya Katonda okw’amazima n’obutukuvu kuleetera abo abatamwegatta nnyo Katonda okufiirwa ekitiibwa kye balina eri amateeka Ge. Singa babadde bagoberera omusana era nga bagondera amazima okuva mu mutima, etteeka lino ettukuvu lyandirabise nga lya muwendo nnyo gye bali bwe lityo bwe linyoomwa era ne lisuulibwa ku bbali. Nga obutassa kitiibwa mu mateeka ga Katonda bwe bweyongera okwolesebwa obulungi, n’olunnyiriri olw’enjawulo wakati w’abo abagakwata n’ensi lwe bweyongera okwawukana obulungi. Okwagala ebiragiro eby’Obwakatonda kweyongera mu kibiina ekimu ng’okunyooma ebiragiro ebyo bwe kweyongera mu kibiina ekirala.”

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> “Crisis ahụ na-abịa ngwa ngwa. Ọnụọgụ ndị na-arịwanye elu ọsọ ọsọ na-egosi na oge nleta Chineke fọrọ nke nta ka ọ bịaruo. Ọ bụ ezie na Ọ naghị achọ ịta ahụhụ, ma ọbụna otu a, Ọ ga-ata ahụhụ, ma nke ahụ ngwa ngwa. Ndị na-eje ije n’ìhè ga-ahụ ihe ịrịba ama nke ihe ize ndụ na-abịa nso; ma ha ekwesịghị ịnọdụ ala n’udo, na-atụ anya mbibi ahụ n’enweghị nchekasị, na-akasi onwe ha obi site n’okwukwe na Chineke ga-echebe ndị Ya n’ụbọchị nleta. Ọ dị nnọọ anya na nke ahụ. Ha kwesịrị ịghọta na ọ bụ ọrụ ha ịrụsi ọrụ ike nke ukwuu iji zọpụta ndị ọzọ, na-ele Chineke anya n’okwukwe siri ike maka enyemaka. ‘Ekpere dị ike ma dị ọkụ nke onye ezi omume bara nnukwu uru.’”

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> “ရိုသေမြတ်နိုးခြင်း၏ တဆေးသည် မိမိ၏တန်ခိုးကို လုံးဝမပျောက်ဆုံးသေးပါ။ အသင်းတော်၏ အန္တရာယ်နှင့် စိတ်ပျက်နိမ့်ကျမှု အကြီးမားဆုံးဖြစ်သည့် အချိန်တွင်၊ အလင်းထဲ၌ ရပ်တည်နေသော လူအနည်းငယ်စုသည် တိုင်းပြည်၌ ပြုလုပ်လျက်ရှိသော စက်ဆုပ်ရွံရှာဖွယ် အပြစ်များကြောင့် ညည်းတွားကာ ဟစ်ကြွေးလျက်ရှိကြလိမ့်မည်။ သို့ရာတွင် အထူးသဖြင့် သူတို့၏ ဆုတောင်းချက်များသည် အသင်းတော်၏ အကျိုးအတွက် မြင့်တက်လာကြလိမ့်မည်၊ အကြောင်းမူကား ၎င်း၏ အဖွဲ့ဝင်များသည် လောကီလူတို့၏ နည်းလမ်းအတိုင်း ကျင့်ကြံပြုမူလျက်ရှိကြသောကြောင့်ဖြစ်သည်။”

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> “អធិស្ឋានដ៏ទទូចស្មោះត្រង់របស់អ្នកស្មោះត្រង់តិចតួចនេះ នឹងមិនឥតប្រយោជន៍ឡើយ។ នៅពេលដែលព្រះអម្ចាស់យាងចេញមកក្នុងនាមជាអ្នកសងសឹក ទ្រង់ក៏នឹងយាងមកក្នុងនាមជាអ្នកការពាររបស់អស់អ្នកដែលបានរក្សាសេចក្តីជំនឿឲ្យស្ថិតនៅក្នុងភាពបរិសុទ្ធរបស់វា និងបានរក្សាខ្លួនឯងឲ្យឥតសៅហ្មងពីលោកិយផងដែរ។ គឺនៅពេលនេះហើយដែលព្រះបានសន្យាថា នឹងសងសឹកជំនួសពួកអ្នកដែលទ្រង់បានជ្រើសរើសរបស់ទ្រង់ ដែលអំពាវនាវដល់ទ្រង់ទាំងយប់ទាំងថ្ងៃ ទោះបីទ្រង់អត់ធ្មត់ចំពោះពួកគេយូរមកហើយក៏ដោយ។”

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.

> Perintahnya ialah: “Berjalanlah melintasi tengah-tengah kota itu, melintasi tengah-tengah Yerusalem, dan bubuhkanlah suatu tanda pada dahi orang-orang yang berkeluh kesah dan yang menangis karena segala kekejian yang dilakukan di tengah-tengahnya.” Mereka yang berkeluh kesah dan menangis ini telah memberitakan firman kehidupan; mereka telah menegur, menasihati, dan memohon dengan sungguh-sungguh. Sebagian orang yang telah menghina Allah bertobat dan merendahkan hati mereka di hadapan-Nya. Tetapi kemuliaan Tuhan telah meninggalkan Israel; meskipun banyak orang masih terus menjalankan bentuk-bentuk agama, kuasa dan hadirat-Nya tidak ada. Testimonies, volume 5, 207–210.

The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.

Nwɛnsoɔ a Onuabaa White de repɛsɛ ɔde kyerɛ Onyankopɔn atemmuo no wɔ saa asɛm no mu ne atemmuo a wɔde baa kuropɔn Yerusalem so no, a wɔ awieɛ berɛ mu no yɛ Seventh-day Adventist asɔre no. Wɔwie saa atemmuo no wɔ Sunday mmara no mu, ɛfiri sɛ ɛhɔ na wɔde Onyankopɔn nsɔano ne aboa no agyiraehyɛde no hyɛ nnipa so. Ezekiel ti nwɔtwe no kyerɛ akyiwadeɛ anan a ɛrekɔ so renyin. Nkyekyem a ɛdi kan no si so dua sɛ ɛsɛ sɛ wɔte anisoadehunu no ase ansa na ahummɔborɔ berɛ no ato mu, berɛ a ɛkyerɛ bosome a ɛtɔ so nsia no da a ɛtɔ so num wɔ afe a ɛtɔ so nsia no mu.

Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”

Esekieli hakuhitaji kujumuisha rejea hiyo ya kihistoria. Angeweza tu kuandika, “Ikawa nilipokuwa nimeketi nyumbani mwangu, na wazee wa Yuda wameketi mbele yangu, ndipo mkono wa Bwana MUNGU ukaniangukia hapo.” Ukweli kwamba alijumuisha rejea ya siku iliyo kabla ya “666,” ni rejea ya kinabii kwa wanafunzi wa unabii. Rejea hiyo ni kwa wale walio na ushindi juu ya hesabu ya jina la mnyama, wanaoijua “666,” kuwa ni sehemu ya Ufunuo wa Yesu Kristo, unaofunuliwa muhuri wake kabla tu ya kufungwa kwa muda wa rehema. Wanajua jambo hili kwa maana wao ni watu wa Mungu, ambao kulingana na Petro, “zamani hawakuwa watu wa Mungu.”

In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.

Dalam 1 Petrus pasal dua, orang-orang yang kini menjadi umat Allah, “telah mengecap, bahwa Tuhan itu murah hati.” Mereka adalah mereka yang secara profetik telah “memakan” firman Allah, berbeda dengan mereka yang menolak memakan firman Allah. Semua nabi berbicara tentang hari-hari terakhir, dan dalam Yohanes pasal enam, Yesus menyampaikan pesan bahwa murid-murid-Nya harus makan daging-Nya dan minum darah-Nya. Dalam pasal itu, murid-murid yang menolak makan daging-Nya dan minum darah-Nya, melakukannya pada ayat enam puluh enam.

> From that time many of his disciples went back, and walked no more with him. John 6:66.

> Нэгэн үеэс эхлэн Түүний олон шавь нар буцаж явж, цаашид Түүнтэй хамт явахаа больжээ. Иохан 6:66.

The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.

Bilong ol savemanmeri husat, long ol las de, i save kaikai bodi na dring blut bilong Krais, ol i save gut olsem Krais, olsem Palmoni, em i nambawan Man bilong Kaunim Namba long pasin i narakain tru, na taim ol i soim mak bilong Em, ol i save long en. Namba “665,” long namba wan ves bilong Esekiel 8, i stap long hap olsem bilong olgeta husat i laik lukim, bilong soim klia olsem em i makim pinis tupela bikpela poin bilong profesi. Namba wan poin em i olsem: dispela tok i mas kisim save long en olsem em i karamapim wanpela hap taim bipo long loa bilong Sande. Namba tu poin em i olsem: namba “666” i stap long wanpela bilong tupela tasol ves long buk bilong Revelesen, em ol i makim stret long tok olsem ol “savemanmeri” bai kisim save long en long ol las de.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.

> Inilah hikmat. Barangsiapa yang mempunyai pengertian, biarlah ia menghitung bilangan binatang itu, karena bilangan itu ialah bilangan seorang manusia; dan bilangannya ialah enam ratus enam puluh enam. Wahyu 13:18.

The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.

Orang “bijaksana” yang memahami pertambahan pengetahuan pada akhir zaman, ketika Penyingkapan Yesus Kristus dibuka meterainya, akan mengetahui bahwa “666” adalah suatu lambang nubuat yang penting, karena mereka telah memperoleh kemenangan atas bilangan itu. Oleh sebab itu, dalam pasal delapan Yehezkiel memperkenalkan suatu pemberontakan yang makin memuncak, yang dilukiskan oleh empat kejijikan yang semakin bertambah. Yang terakhir mengidentifikasi orang-orang bodoh sebagai mereka yang sujud menyembah matahari, dengan demikian menandai penghakiman atas Yerusalem (Adventisme), pada akhir zaman. Penghakiman itu terjadi dalam generasi keempat. Keempat kejijikan itu adalah lambang-lambang dari empat generasi Adventisme Laodikia.

The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.

Mbombo ya liboso yandimaka na 1863, elongo na botomboki mpo na ndai ya Moize ya “mbala sambo.” Sima ya mibu ntuku mibale na mitano, botomboki ya 1888 emonanaki polele. Sima ya mibu ntuku misato na moko, botomboki ya 1919 esalemaki, emonisami na buku ya W. W. Prescott, “The Doctrine of Christ”. Sima ya mibu ntuku misato na mwambe lisusu, na 1957, botomboki oyo emonisamaki na buku, “Questions on Doctrine” esalemaki. Sikawa tokobanda kolakisa mpo na nini bilembo wana minei ya nzela ekokani na makambo minei ya nkele ya Ezekiele mokapo mwa mwambe.

In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.

Pada tahun 1863, Adventisme Laodikia memperkenalkan suatu carta baharu untuk menggantikan dua carta yang merupakan penggenapan perintah dalam Habakuk fasal dua supaya, “tuliskanlah penglihatan itu dan ukirkanlah itu dengan jelas pada loh-loh.” Carta tahun 1863 itu menggugurkan “tujuh masa” daripada ilustrasi nubuatan, padahal perkara itu terdapat pada kedua-dua carta suci tersebut bersama-sama dengan 1260, 1290, dan 1335. Dalam kitab Habakuk, perintah itu menunjukkan bahawa loh-loh itu (dalam bentuk jamak) akan diterbitkan sedemikian rupa sehingga, “orang yang membacanya dapat berlari.” Carta tahun 1863 itu begitu jauh menyimpang daripada sasaran, sehingga diperlukan suatu helaian penjelasan untuk menyertainya. Tidak mungkin seseorang melihat carta tahun 1863 itu lalu “berlari” tanpa adanya helaian tambahan.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> សេចក្តីអម្ចាស់បានឆ្លើយមកខ្ញុំ ហើយមានព្រះបន្ទូលថា៖ «ចូរសរសេរនិមិត្ត ហើយធ្វើឲ្យច្បាស់លាស់លើផ្ទាំង ដើម្បីឲ្យអ្នកដែលអានវា អាចរត់ទៅបាន»។ ហាបាគុក 2:2

The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.

Carta ya 1863 e ne e le sa maaka se reretsweng go khurumetsa sa nnete, fela jaaka William Miller a bone mo torong ya gagwe. Ditšhate tse pedi tse di boitshepo e ne e le sesupo sa kgolagano e Keresete a e dirileng le batho ba ba neng ba sa tswa go tsaya boemo jwa lonaka lwa lefatshe la sebata e le Boprotestanta jwa nnete. Ditšhate tseo tse pedi di ne di emela sesupo sa kamano ya kgolagano magareng ga ba-Millerite le Keresete, yo o neng a tla ka tshoganyetso mo tempeleng ya Gagwe ka 1844; mme fa A tla, O ne a tla e le Morongwa wa Kgolagano. Iseraele wa bogologolo o tshwantsha Iseraele wa segompieno, mme fa Keresete a ne a ntsha Iseraele wa bogologolo mo botlhankeng jwa Egepeto, O ne a supa pele nako e A neng a tla go ntsha Iseraele wa segompieno mo botlhankeng jwa dingwaga di le sekete makgolo a mabedi le masome a marataro tsa puso ya bopapa. Kgaitsadi White o gatelela gangwe le gape dipolelo tseno tse pedi tsa hisetori e le dihisetori tse di tsamaisanang.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> “हामीमाथि बितेका युगहरूको सञ्चित ज्योति चम्किरहेको छ। इस्राएलको बिर्सनेपनको अभिलेख हाम्रो ज्ञानोदयका लागि सुरक्षित राखिएको छ। यस युगमा परमेश्वरले हरेक जाति, कुल, र भाषाबाट आफ्ना लागि एउटा प्रजा बटुल्न आफ्नो हात फैलाउनुभएको छ। आगमन आन्दोलनमा उहाँले आफ्नो उत्तराधिकारका निम्ति कार्य गर्नुभएको छ, जसरी उहाँले इस्राएलीहरूलाई मिश्रदेशबाट अगुवाइ गर्दै तिनीहरूका निम्ति कार्य गर्नुभएको थियो। सन् 1844 को महान् निराशामा उहाँका जनहरूको विश्वास त्यसरी नै परखियो, जसरी लाल समुद्रको किनारमा हिब्रूहरूको विश्वास परखिएको थियो।” Testimonies, volume 8, 115, 116.

When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.

Apabila Tuhan mengikat perjanjian dengan Israel purba, Dia memberikan dua loh untuk melambangkan hubungan perjanjian itu. Apabila Tuhan mengikat perjanjian dengan Israel moden, Dia memberikan dua loh untuk melambangkan hubungan perjanjian itu. Dua loh Sepuluh Hukum itu melambangkan dua loh Habakuk. Dia memberikan kepada mereka dua loh itu tidak lama selepas penyeberangan Laut Merah, yang oleh Sister White disejajarkan dengan kekecewaan besar tahun 1844. Tidak lama selepas tahun 1844, dari segi sejarah nubuatan, Tuhan menghasilkan loh yang kedua. Israel purba dijadikan pemegang amanat hukum Tuhan, dan Israel moden dijadikan pemegang amanat bukan sahaja hukum Tuhan, tetapi juga kebenaran-kebenaran nubuatan yang agung itu.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.

> “Modimo o biditše kereke ya Gagwe mehleng ye, bjalo ka ge A biditše Isiraele ya bogologolo, gore e eme bjalo ka seetša lefaseng. Ka searoganyi se segolo sa therešo, e lego melaetša ya morongwa wa mathomo, wa bobedi, le wa boraro, O ba arogantše le dikereke le lefase gore A ba tliše kgauswi e kgethwa le Yena. O ba dirile baboloki ba molao wa Gagwe, gomme O ba gafetše ditherešo tše kgolo tša boporofeta tša nako ye. Bjalo ka dipolelo tše kgethwa tšeo di gafetšwego Isiraeleng ya bogologolo, tše ke boikarabelo bjo bokgethwa bjo bo swanetšego go tsebišwa lefase.” Testimonies, volume 5, 455.

The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.

Litaelo tse pedi tsa ntlha di supa letlhoo la Modimo mo kobamelong ya medimo ya disetwa, mme mo Litaelong tseo tse pedi tsa ntlha O supa gore katlholo e diragadiwa go ya kwa kokomaneng ya boraro le ya bone, gonne O supa gore Ke Modimo yo o lefufa.

> “The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.

> “Molao ha oa ka oa boleloa nakong ena feela molemong oa Baheberu. Molimo o ile a ba hlompha ka ho ba etsa balebeli le bahlokomeli ba molao oa Hae, empa o ne o lokela ho bolokoa e le tšepo e halalelang bakeng sa lefatše lohle. Litaelo tsa Dekalogo li loketse batho bohle, ’me li ile tsa fanoa bakeng sa thuto le puso ea bohle. Litaelo tse leshome, tse khutšoanyane, tse akaretsang, le tse nang le matla a taolo, li akaretsa boikarabelo ba motho ho Molimo le ho motho oa habo; ’me tsohle li theiloe holim’a molao-motheo o moholo oa lerato. ‘U rate Morena Molimo oa hao ka pelo ea hao eohle, le ka moea oa hao oohle, le ka matla a hao ’ohle, le ka kelello ea hao eohle; ’me moahelani oa hao u mo rate joalokaha u ithata.’ Luka 10:27. Sheba hape Deuteronoma 6:4, 5; Levitike 19:18. Melao-motheo ena e hlalosoa ka botlalo ka har’a Melao e Leshome, ’me e etsoa hore e sebetse maemong le maikemisetso a motho.”

> “‘Thou shalt have no other gods before Me.’

> “‘O tshwanetse go se nne le medimo e mengwe fa pele ga Me.’

> “Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.

> “Yehovah, Yang kekal, Yang ada dengan sendiri-Nya, Yang tidak dicipta, Dia sendiri Sumber dan Pemelihara segala sesuatu, hanya Dialah yang berhak menerima penghormatan dan penyembahan yang tertinggi. Manusia dilarang memberikan kepada objek lain mana pun tempat yang pertama dalam kasih sayang atau pelayanannya. Apa pun yang kita pelihara yang cenderung mengurangi kasih kita kepada Allah atau menghalangi pelayanan yang patut diberikan kepada-Nya, itulah yang kita jadikan allah.”

> “‘Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.’

> “‘O se ke wa iketsetsa setshwantsho se betlilweng, leha e le sebopeho sa ntho efe kapa efe e hodimo mahodimong, kapa e lefatsheng tlase, kapa e metsing tlasa lefatshe: o se ke wa e khumamela, leha e le ho e sebeletsa.’

> “The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.

> “Taŋa riaba gimin ge∙etgipa ge∙etaniara, beben Isolko mimgipa rongtalo ba dakgipa dakchakrango olakkianiko beng∙a. Bang∙a songsarek jat-rang indine aganaha je, uamangni mimgipa rongtalrangde, Isolko olakkina skanggipa cholonrang ba chinrang matnangasan ong∙a; indiba Isol an∙tang indake ge∙etaha je, indakgipa olakkiani pap ong∙a. Jringjrotgipa Ong∙atgipako a∙gilsako dakgimin bosturango mesokna jotton ka∙anide, mandeni Isolni gimin chanchianiko komitgen. Jihvaoni bon∙gijagipa chu∙sokani gita an∙tangni gisikko pil∙atako man∙gimin gisikde, Ong∙atgipani pal mikkangna bate ong∙gimin bostuni palna salbaatgen. Aro, Isolni gimin uni chanchianirang komi ja∙man, mande an∙tangan rakgipa ong∙e ga∙akgen.”

> “‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.

> “‘Aku, TUHAN, Allahmu, ialah Allah yang cemburu.’ Hubungan Allah yang erat dan kudus dengan umat-Nya digambarkan dengan kiasan perkahwinan. Oleh sebab penyembahan berhala ialah perzinaan rohani, murka Allah terhadapnya dengan tepat disebut kecemburuan.” Patriarchs and Prophets, 305, 306.

God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”

Moné dōk ma todak kitho komoa idolatry, aro ianaba coincidence akchik ong∙a je Ezekiel chapter eight-o skanggipa abominationara “jealousy-ni image” ong∙a.

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:1–5.

> Lalu terjadilah pada tahun keenam, dalam bulan yang keenam, pada hari yang kelima bulan itu, ketika aku duduk di rumahku, dan para tua-tua Yehuda duduk di hadapanku, bahwa tangan Tuhan ALLAH turun menimpa aku di sana. Maka aku melihat, dan tampaklah suatu rupa seperti kelihatan api: dari yang tampak seperti pinggang-Nya ke bawah, api; dan dari pinggang-Nya ke atas, seperti kelihatan cahaya kemilau, seperti warna ambar. Lalu Ia mengulurkan bentuk suatu tangan, dan memegang aku pada jambak rambut kepalaku; dan Roh itu mengangkat aku di antara bumi dan langit, dan membawa aku dalam penglihatan-penglihatan Allah ke Yerusalem, ke pintu gerbang dalam yang menghadap ke utara; di sanalah tempat kedudukan patung kecemburuan, yang membangkitkan kecemburuan. Dan lihatlah, kemuliaan Allah Israel ada di sana, sesuai dengan penglihatan yang telah kulihat di tanah datar. Lalu Ia berfirman kepadaku: Hai anak manusia, angkatlah sekarang matamu ke arah utara. Maka aku mengangkat mataku ke arah utara, dan lihatlah, di sebelah utara, pada pintu gerbang mezbah, patung kecemburuan itu ada di pintu masuk. Yehezkiel 8:1–5.

The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.

Setšoantšo sa mōna ke sa pele ho manyala a mane a ntseng a eketseha ao Ezekiele a a bontšitsoeng. Setšoantšo sa mōna se emela qalo ea moloko oa pele ho meloko e mene ea bofetoheli bo ntseng bo eketseha ka hara Adventism. Moloko oa pele o qalile ka 1863.

We will continue this study in the next article.

Re tla tswela pele ka thuto eno mo setlhogong se se latelang.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘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. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Setiap nabi purba berbicara bukan terutama bagi zaman mereka sendiri, melainkan bagi zaman kita, sehingga nubuat mereka berlaku bagi kita. ‘Semuanya ini telah menimpa mereka sebagai contoh, dan semuanya itu dituliskan untuk menjadi peringatan bagi kita, yang pada kita zaman akhir telah tiba.’ 1 Korintus 10:11. ‘Bukan untuk diri mereka sendiri, tetapi untuk kita mereka melayani perkara-perkara yang sekarang diberitakan kepadamu oleh mereka yang telah memberitakan Injil kepadamu dengan Roh Kudus yang diutus dari surga; perkara-perkara itulah yang ingin diketahui oleh malaikat-malaikat.’ 1 Petrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “ Baebele e phuthetse mme ya kopanya mmogo matlotlo a yona bakeng sa kokomana eno ya bofelo. Ditiragalo tsotlhe tse dikgolo le ditiragalo tsotlhe tse di boitshegang tsa hisitori ya Baebele ya Baebele e Kgologolo di ne di diragala, e bile di a boeletswa mo kerekeng mo malatsing ano a bofelo.” Selected Messages, book 3, 338, 339.

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