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# The Book of Daniel - Number Fifty-Three

Buku Daniel - Nombor Lima Puluh Tiga

Prophetic Visions Unveiled: Understanding the Last Days Through Daniel’s Experience

Dikgakgelo tša Boporofeta di Utollotšwe: Go Kwešiša Matšatši a Mafelelo ka Boitemogelo bja Daniele

Author

Jeff Pippenger

Published

January 17, 2024

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All the prophets are speaking more of the last days than the days in which they lived.

Bnubɔfoɔ no nyinaa kasa fa nna a edi akyiri no ho sen nna a wɔtenaa mu no.

> “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. ‘Sekarang segala perkara ini menimpa mereka sebagai teladan; dan semuanya itu telah dituliskan untuk menjadi peringatan bagi kita, yang kepada kita akhir zaman telah tiba.’ 1 Korintus 10:11. ‘Bukan bagi diri mereka sendiri, melainkan bagi kita mereka melayani perkara-perkara yang sekarang diberitakan kepadamu oleh mereka yang telah memberitakan Injil kepadamu dengan Roh Kudus yang diutus dari sorga; hal-hal itulah yang ingin dipahami 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.

> “Baibul ingtkam bad la teh bah shim jingkynshew jong ka na ka bynta kane ka pateng kaba khatduh. Baroh ki jingïakynriah kiba khraw bad ki jingïaid lynti kiba khia jong ka histori ha ka Testament Barim ki la long, bad ki dang shim bynta biang ha ka balang ha kine ki sngi kiba khatduh.” Selected Messages, book 3, 338, 339.

Daniel is representing God’s people, who in the last days have discovered through the prophetic Word, that they have been scattered. When they awaken to that fact, they are required to fulfill the Leviticus twenty-six prayer, and also the prayer to understand the last prophetic secret that is unsealed just before probation closes, as represented by Daniel’s prayer in chapter two. If and when, they enter into Daniel’s experience, the angel Gabriel will touch, inform and speak to them, for the purpose of giving them “skill and understanding.” The wise are those who “understand” the “increase of knowledge” when a prophetic secret is unsealed.

Daniel o emela batho ba Modimo, bao mo metlheng ya bofelo ba ileng ba lemoga, ka Lefoko la boporofeti, gore ba hasantswe. Fa ba tsoga go lemoga ntlha eo, ba tshwanetse go diragatsa thapelo ya Lefitiko 26, gape le thapelo ya go tlhaloganya sephiri sa bofelo sa boporofeti se se bipololwang pele fela nako ya tswalelo ya teko e khutla, jaaka go emetswe ke thapelo ya ga Daniele mo kgaolong ya bobedi. Fa e bile, ba tsena mo maitemogelong a ga Daniele, moengele Gabariele o tla ba ama, a ba itsise, mme a bue nabo, ka boikaelelo jwa go ba naya “kitso le tlhaloganyo.” Ba ba botlhale ke bao ba “tlhaloganyang” “koketsego ya kitso” fa sephiri sa boporofeti se bipololwa.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> “Lalu ia memberitahukan kepadaku, dan berbicara dengan aku, serta berkata: Hai Daniel, sekarang aku datang untuk memberikan kepadamu kepandaian dan pengertian. Pada permulaan permohonanmu itu keluarlah firman, dan aku datang untuk memberitahukannya kepadamu; sebab engkau sangat dikasihi. Sebab itu pahamilah firman itu dan perhatikanlah penglihatan itu.” Daniel 9:22, 23.

The vision which Daniel is told to consider is the “mareh” vision of the appearance. Gabriel had not finished the work he had been assigned in chapter eight when he had been told to make Daniel understand the “mareh” vision. In chapter nine he has returned to finish the interpretation. In chapter nine, Daniel is no longer living in the period of the kingdom of Babylon, but in the history of the Medo-Persian empire.

Wɔhyɛ Daniel sɛ ɔnsusuw anisoadehu no ho no, ɛyɛ “mareh” anisoadehu a ɛfa ahumuhu no ho. Wɔatie Gabriel adwuma a na wɔde ama no wɔ ti baako ne nwɔtwe mu sɛ ɔmma Daniel nte “mareh” anisoadehu no ase no ansa na wawie. Wɔ ti baako ne nkron mu no, wasan aba sɛ ɔbɛtoa nkyerɛase no so na wawie. Wɔ ti baako ne nkron mu no, Daniel nte ase bio wɔ Babilon ahenni no bere mu, na mmom ɔwɔ Medo-Persia ahenni abakɔsɛm no mu.

When Gabriel instructs Daniel to “understand the matter,” and to “consider the vision,” he is identifying a process of mental separation which he wants Daniel to exercise. The words translated as “understand” and “consider” are the same Hebrew word. The word is “biyn,” and means to separate mentally. The Hebrew word translated as “matter,” is “dabar,” and means “the word”. Gabriel is therefore informing Daniel, and those he represents in the last days to rightly divide the Word of truth.

Bile Gabriel a lae taem hem i talem Daniel se hem i mas “save gud long dispela tok,” mo “tingting gut long dispela driman,” hem i makim wanpela wok bilong skelim long tingting, em samting hem i laikim Daniel long mekim. Ol dispela tok i tanim olsem “save gud” na “tingting gut” em i wankain tok long tok Hibru. Dispela tok em “biyn,” na mining bilong en em long skelim long tingting. Tok Hibru i tanim olsem “tok,” em “dabar,” na mining bilong en em “tok” yet. Olsem na Gabriel i save tokim Daniel, na ol manmeri em i stap makim long ol las de, long stretim gut Tok bilong tru.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Belajarlah sungguh-sungguh supaya engkau berkenan kepada Allah, sebagai seorang pekerja yang tidak usah malu, yang membahagikan firman kebenaran dengan tepat. 2 Timotius 2:15.

The word “matter” is also employed by Daniel in chapter ten, verse one where it is translated three times as “thing.”

Lefoko “matter” le šomišitšwe gape ke Daniele kgaolong ya lesome, temaneng ya pele, moo le fetoletšwego gararo e le “thing.”

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

> Dalam tahun yang ketiga pemerintahan Koresh, raja Persia, suatu perkara dinyatakan kepada Daniel, yang diberi nama Beltsazar; dan perkara itu benar, tetapi masa yang ditetapkan itu panjang; dan ia memahami perkara itu, serta mendapat pengertian tentang penglihatan itu. Daniel 10:1.

In the verse, the word “vision” is the “mareh” vision of the appearance, and Daniel had understanding of both the thing (matter) and also the vision (“mareh”). In verse twenty-three of chapter nine, Gabriel instructed Daniel to rightly divide the matter and the vision, and in verse one of chapter ten he has understanding of both the matter (thing) and the vision (“mareh”). Gabriel is informing Daniel in chapter nine, to recognize the distinction (rightly divide) between the matter and the vision. The vision is the “mareh” vision and the “matter,” or the “thing” is the “chazon” vision.

Dalam ayat itu, perkataan “penglihatan” ialah penglihatan “mareh” tentang penampakan itu, dan Daniel mempunyai pengertian tentang kedua-duanya, iaitu perkara itu (hal itu) dan juga penglihatan (“mareh”). Dalam ayat dua puluh tiga pasal sembilan, Gabriel mengajarkan Daniel supaya membahagikan dengan tepat antara hal itu dan penglihatan itu, dan dalam ayat satu pasal sepuluh dia memahami kedua-duanya, iaitu hal itu (perkara) dan penglihatan (“mareh”). Gabriel sedang memberitahu Daniel dalam pasal sembilan supaya mengenali perbezaan itu (membahagikan dengan tepat) antara hal itu dan penglihatan itu. Penglihatan itu ialah penglihatan “mareh”, dan “hal itu”, atau “perkara itu”, ialah penglihatan “chazon”.

In chapter eight both visions are identified, and a distinction is noted because Daniel wished to understand the “chazon” vision, but Gabriel was instructed to make Daniel understand the “mareh” vision. As Gabriel begins his work of making Daniel understand the “matter” and the “vision” he informs Daniel to take note that they are two different visions.

Dalam pasal delapan, kedua-dua penglihatan itu dikenal pasti, dan suatu perbezaan diperhatikan kerana Daniel ingin memahami penglihatan “chazon”, tetapi Gabriel diperintahkan supaya membuat Daniel memahami penglihatan “mareh”. Ketika Gabriel mula melaksanakan tugasnya untuk membuat Daniel memahami “perkara” dan “penglihatan” itu, dia memberitahu Daniel supaya mengambil perhatian bahawa kedua-duanya ialah dua penglihatan yang berbeza.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. 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 9:22–27.

> Lalu ia memberitahuku dan berbicara kepadaku, katanya, “Hai Daniel, sekarang aku datang untuk memberikan kepadamu hikmat dan pengertian. Pada permulaan permohonanmu itu keluarlah firman, dan aku datang untuk memberitahukannya kepadamu; sebab engkau sangat dikasihi. Oleh sebab itu, pahamilah perkara itu dan perhatikanlah penglihatan itu. Tujuh puluh minggu telah ditetapkan atas bangsamu dan atas kotamu yang kudus, untuk mengakhiri pelanggaran, dan menghapuskan dosa, dan mengadakan pendamaian bagi kesalahan, dan mendatangkan kebenaran yang kekal, dan memeteraikan penglihatan dan nubuat, dan mengurapi Yang Mahakudus. Maka ketahuilah dan pahamilah, bahwa dari saat firman untuk memulihkan dan membangun kembali Yerusalem dikeluarkan sampai kepada Mesias, Sang Raja, ada tujuh minggu dan enam puluh dua minggu; jalan-jalan akan dibangun kembali, demikian juga tembok, sekalipun dalam masa kesesakan. Dan sesudah enam puluh dua minggu itu Mesias akan dilenyapkan, tetapi bukan karena diri-Nya sendiri; dan rakyat dari seorang raja yang akan datang akan membinasakan kota dan tempat kudus itu; dan kesudahannya akan datang seperti air bah, dan sampai pada akhir peperangan pemusnahan-pemusnahan telah ditetapkan. Dan ia akan meneguhkan perjanjian dengan banyak orang selama satu minggu; dan pada pertengahan minggu itu ia akan menghentikan korban sembelihan dan korban sajian, dan karena puncak kekejian-kekejian ia akan menjadikannya sunyi sepi, sampai pada kebinasaan yang telah ditetapkan itu dicurahkan ke atas yang sunyi sepi.” Daniel 9:22–27.

Gabriel wished Daniel to recognize that elements of both the “chazon” vision and the “mareh” vision would be represented in the interpretation he provided for Daniel. The interpretation was going to address both visions, and it was Daniel’s responsibility to rightly divide the vision which addressed the trampling down of the sanctuary and the host, from the vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844.

ഗബ്രിയേൽ, താൻ ദാനിയേലിന്നു നൽകിയ വ്യാഖ്യാനത്തിൽ “ചാസോൻ” ദർശനത്തിന്റെയും “മാരെഹ്” ദർശനത്തിന്റെയും ഘടകങ്ങൾ രണ്ടും പ്രതിനിധീകരിക്കപ്പെടുമെന്ന് ദാനിയേൽ തിരിച്ചറിയണമെന്ന് ആഗ്രഹിച്ചു. ആ വ്യാഖ്യാനം ആ രണ്ടു ദർശനങ്ങളെയും അഭിസംബോധന ചെയ്യുന്നതായിരുന്നു; അതുകൊണ്ട് വിശുദ്ധമന്ദിരവും സൈന്യവും ചവിട്ടിക്കളയപ്പെടുന്നതിനെ സംബന്ധിക്കുന്ന ദർശനത്തെ, 1844 ഒക്ടോബർ 22-ന് അതിപരിശുദ്ധസ്ഥാനത്തിൽ ക്രിസ്തു പ്രത്യക്ഷനാകുന്നതിലേക്കു നയിച്ച ദർശനത്തിൽ നിന്ന് ശരിയായി വിഭജിക്കുക എന്നത് ദാനിയേലിന്റെ ഉത്തരവാദിത്തമായിരുന്നു.

Gabriel identifies that from the decree of Artaxerxes in 457 BC, there would be four hundred and ninety years that were “cut off” from the twenty-three hundred years of the vision of the evenings and mornings, that was especially for the Jews. In the verses just cited, the word “determined” is identified three times, but it is two different Hebrew words that are both translated as “determined” in the verses. The first time “determined” is identified is in verse twenty-four, and that Hebrew word is “chathak” and means “to cut off”.

Gabriel menjelaskan bahawa bermula daripada dekri Artaxerxes pada tahun 457 SM, akan ada empat ratus sembilan puluh tahun yang “dipotong” daripada dua ribu tiga ratus tahun penglihatan tentang petang dan pagi, yang secara khusus adalah bagi orang Yahudi. Dalam ayat-ayat yang baru sahaja dipetik, perkataan “ditetapkan” dikenal pasti sebanyak tiga kali, tetapi sebenarnya terdapat dua perkataan Ibrani yang berbeza yang kedua-duanya diterjemahkan sebagai “ditetapkan” dalam ayat-ayat tersebut. Kali pertama “ditetapkan” dikenal pasti adalah dalam ayat dua puluh empat, dan perkataan Ibrani itu ialah “chathak” dan bererti “memotong”.

It identifies that Israel was given a probationary period that began with the third decree of Artaxerxes which would end at the stoning of Stephen in the year 34 AD. The four hundred and ninety years was “cut off,” and represented a shorter prophetic period within the longer prophecy of twenty-three hundred years. The number “four hundred and ninety,” is a symbol of probationary time, as witnessed to by Jesus.

E supa se Israel o ne a neilwe sebaka sa teko se se simologileng ka taelo ya boraro ya ga Aretasasetase, se se neng se tla khutla ka go kgobotlediwa ka maje ga Setefane ka ngwaga wa 34 AD. Dingwaga di le makgolo a mane le masome a robongwe di ne di “kgaotswe,” mme di ne di emela paka e khutshwane ya boporofeti mo teng ga boporofeti jo boleele jwa dingwaga di le dikete tse pedi le makgolo a mararo. Palo ya “makgolo a mane le masome a robongwe” ke letshwao la nako ya teko, jaaka Jesu a ne a se supa.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:22.

> Pe’e a Peter a hnyiah a, “Bawipa, ka hian ka unauvin min sual ta se, eng zat hian nge ka ngaihdam ang? Sarih ve thleng maw?” Jesu’n a hrilh a, “Sarih ve thlengin ni lo, mahse sawm sarih leh sarih vei sawm thleng zawk a ni,” tiin. Matthai 18:22.

There is an end to forgiveness, and that end is represented by the number “four hundred and ninety.” The “four hundred and ninety” years represents a period of probation for the Jews from their deliverance until they filled the cup of their probationary time at the stoning of Stephen. The “four hundred and ninety” years is also connected with the curse of the “seven times” in Leviticus twenty-six. There are only two places in the Bible that reference the land enjoying her sabbaths. The first is found in Leviticus twenty-six.

Terdapat suatu pengakhiran bagi pengampunan, dan pengakhiran itu dilambangkan oleh bilangan “empat ratus sembilan puluh.” “Empat ratus sembilan puluh” tahun itu melambangkan suatu masa percobaan bagi orang Yahudi sejak pembebasan mereka hingga mereka memenuhi cawan masa percobaan mereka pada peristiwa pelemparan batu kepada Stefanus. “Empat ratus sembilan puluh” tahun itu juga berkaitan dengan kutuk “tujuh kali” dalam Imamat dua puluh enam. Hanya ada dua tempat dalam Alkitab yang menyebutkan bahwa negeri itu menikmati hari-hari Sabatnya. Yang pertama terdapat dalam Imamat dua puluh enam.

> And if ye will not for all this hearken unto me, but walk contrary unto me; Then I will walk contrary unto you also in fury; and I, even I, will chastise you seven times for your sins. And ye shall eat the flesh of your sons, and the flesh of your daughters shall ye eat. And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you. And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours. And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a sword after you: and your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate, and ye be in your enemies’ land; even then shall the land rest, and enjoy her sabbaths. As long as it lieth desolate it shall rest; because it did not rest in your sabbaths, when ye dwelt upon it. Leviticus 26:27–35.

> Эзэноо та нарыень Минии үгыень огт соносохогүй, харин Намтай эсэргүүсэж ябах юм бол, Би ч бас та нартай уур хилэнгээр эсэргүүсэж явах болно; Би, үнэхээр Би Өөрөө, та нарыень нүгэлүүдийнь түлөө долоо дахин гэсгээх болно. Та нар өөрсдийн хүүгэдийн махые идэх, мөн өөрсдийн охидын махые ч идэх болно. Би та нарын үндэр газаруудыень сүйтгэж, дүрснүүдыень огтолж унагаагаад, та нарын хүүрнүүдые шүтээнүүдийнь хүүрэн дээр хаях болно; Минии сэтгэл та нараас жигших болно. Би та нарын хотуудыень эзэнгүй балгас болгож, ариун газаруудыень эзгүйрэлд хүргэх болно; та нарын анхилуун үнэрт тахилын үнэрие Би үнэрлэхгүй. Би тэр газарыень хоосролд хүргэх бөгөөд тэнд суудаг дайсад чинь үүние үзээд гайхах болно. Би та нарыень харь үндэстнүүдийн дунд тарааж, та нарын араас илд сугалан мөшгөх болно; тийнхүү та нарын газар нутаг хоосорч, хотууд чинь балгас болно. Тэгээд газар нутаг чинь эзгүйрэн хэвтэж, та нар дайснуудынхаа нутагт байх тэр бүх хугацаанд өөрийн амралтын өдрүүдээ эдлэх болно; тэр цагт газар амарч, өөрийн амралтын өдрүүдээ эдлэх болно. Эзгүйрэн хэвтэх бүх хугацаандаа тэр амрах болно; учир нь та нарыг түүн дээр оршин сууж байх үед, та нарын амралтын өдрүүдэд тэр амраагүй билээ. Левит 26:27–35.

The punishment of the “seven times,” which is referenced four times in chapter twenty-six, identifies that when God’s people are scattered, the land will then “enjoy her sabbaths.” Daniel and the three worthies had been scattered into the enemies’ land in fulfillment of the curse of Moses, and that the scattering of seventy years, was a symbolic object lesson of the scattering of the twenty-five hundred and twenty years. It was a prophetic object lesson, similar to Elijah’s three and a half years of drought during the persecution of Jezebel. That three and a half years represented three and a half prophetic years, that equaled twelve hundred and sixty years of papal rule from the year 538 until 1798. The seventy years was a symbol of the “seven times,” just as the three and a half years was a symbol of the wilderness of twelve hundred and sixty years. The seventy years of Daniel’s captivity identified by Jeremiah, represented “four hundred and ninety” years.

ꯆꯦꯄꯇꯔ ꯃꯔꯤꯆ ꯇꯥꯔꯥ-ꯇꯥꯔꯦꯠꯇꯥ ꯑꯥꯔꯝꯕ ꯆꯍꯤ “ꯁꯦꯕꯦꯟ ꯇꯥꯏꯝꯁ” ꯍꯟꯅ ꯐꯥꯎꯕꯥ ꯑꯁꯤꯅ, ꯃꯍꯥꯛꯀꯤ ꯃꯤꯌꯥꯝ ꯍꯥꯟꯊꯔꯛꯂꯕ ꯃꯇꯝꯗ, ꯂꯩꯕꯥꯛ ꯑꯁꯤꯗꯥ ꯑꯗꯣꯝꯒꯤ “ꯁꯦꯕꯦꯊꯁ” ꯑꯗꯨ ꯅꯨꯡꯉꯥꯏꯅ ꯐꯪꯒꯅꯤ ꯍꯥꯏꯕꯁꯤ ꯎꯠꯂꯤ꯫ ꯃꯣꯁꯦꯁꯀꯤ ꯁꯥꯄꯁꯤꯡꯒꯤ ꯃꯄꯨꯡ ꯐꯥꯕꯗꯥ, ꯗꯥꯅꯤꯌꯦꯜ ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯃꯐꯝ ꯌꯥꯕ ꯃꯤ ꯑꯍꯨꯝꯁꯤꯡ ꯌꯦꯛꯅꯕꯥꯒꯤ ꯂꯩꯕꯥꯛꯇ ꯍꯥꯟꯊꯔꯛꯈꯤ, ꯑꯃꯁꯨꯡ ꯃꯁꯥꯒꯤ ꯆꯍꯤ ꯇꯔꯥꯗꯤ ꯍꯥꯟꯊꯔꯛꯄ ꯑꯁꯤ, ꯆꯍꯤ ꯂꯤꯁꯤꯡ ꯑꯅꯤꯒꯤ ꯃꯥꯔꯀꯛ ꯑꯃꯥ ꯃꯔꯤ ꯆꯥꯔꯛ ꯀꯨꯟꯅꯥ ꯑꯅꯤꯒꯤ ꯍꯥꯟꯊꯔꯛꯄꯒꯤ ꯃꯣꯏꯔꯥꯡ ꯑꯣꯏꯈꯤ꯫ ꯃꯁꯤ ꯑꯃꯥ ꯃꯤꯑꯣꯏ ꯑꯗꯨꯒꯤ ꯃꯐꯪ ꯎꯠꯄꯥ ꯃꯇꯦꯡꯒꯤ ꯃꯣꯏꯔꯥꯡ ꯑꯣꯏꯈꯤ, ꯃꯁꯤꯅ ꯖꯦꯖꯕꯦꯜꯒꯤ ꯇꯥꯛꯄ ꯃꯇꯨꯡꯗ ꯏꯂꯥꯏꯖꯥꯍꯒꯤ ꯆꯍꯤ ꯑꯍꯨꯝꯁꯨ ꯑꯃꯁꯨꯡ ꯈꯨꯗꯛꯇꯥꯔꯛ ꯄꯨꯛꯀꯅꯕꯥꯒꯤ ꯃꯐꯝ ꯎꯠꯄꯥ ꯑꯗꯨꯒꯥ ꯆꯥꯡꯗꯝꯅꯕꯥ ꯑꯣꯏ꯫ ꯆꯍꯤ ꯑꯍꯨꯝꯁꯨ ꯑꯃꯁꯨꯡ ꯈꯨꯗꯛꯇꯥꯔꯛ ꯑꯁꯤꯅ, ꯃꯤꯑꯣꯏ ꯑꯗꯨꯒꯤ ꯆꯍꯤ ꯑꯍꯨꯝꯁꯨ ꯑꯃꯁꯨꯡ ꯈꯨꯗꯛꯇꯥꯔꯛ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯆꯍꯤꯁꯤꯡ ꯑꯣꯏꯕꯥ ꯑꯁꯤ ꯎꯠꯂꯤ, ꯑꯗꯨꯅ ꯄꯥꯄꯜ ꯔꯨꯜ ꯆꯍꯤ ꯂꯤꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯃꯔꯨꯛ ꯇꯔꯥ, 538 ꯇꯒꯤ 1798 ꯐꯥꯎꯕꯥ, ꯑꯗꯨꯗꯥ ꯑꯌꯦꯠꯄꯥ ꯑꯣꯏꯈꯤ꯫ ꯆꯍꯤ ꯇꯔꯥ ꯑꯁꯤ “ꯁꯦꯕꯦꯟ ꯇꯥꯏꯝꯁ” ꯑꯗꯨꯒꯤ ꯃꯣꯏꯔꯥꯡ ꯑꯣꯏꯈꯤ, ꯑꯗꯨꯒꯥ ꯆꯍꯤ ꯑꯍꯨꯝꯁꯨ ꯑꯃꯁꯨꯡ ꯈꯨꯗꯛꯇꯥꯔꯛ ꯑꯁꯤꯅ ꯆꯍꯤ ꯂꯤꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯃꯔꯨꯛ ꯇꯔꯥꯒꯤ ꯂꯃꯨꯡꯗ ꯂꯩꯕꯥ ꯑꯗꯨꯒꯤ ꯃꯣꯏꯔꯥꯡ ꯑꯣꯏꯈꯤ꯫ ꯖꯦꯔꯦꯃꯥꯏꯥꯗꯥ ꯐꯣꯡꯗꯣꯀ꯭ꯄ ꯗꯥꯅꯤꯌꯦꯜꯒꯤ ꯀꯩꯗ ꯆꯍꯤ ꯇꯔꯥ ꯑꯁꯤꯅ “ꯐꯣꯔ ꯍꯟꯗ꯭ꯔꯦꯗ ꯑꯦꯟꯗ ꯅꯥꯏꯅꯇꯤ” ꯆꯍꯤ ꯃꯥꯌꯥꯏ ꯌꯦꯡꯅꯕꯥ ꯑꯣꯏꯈꯤ꯫

> And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place: But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand. And all the vessels of the house of God, great and small, and the treasures of the house of the Lord, and the treasures of the king, and of his princes; all these he brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. Now in the first year of Cyrus king of Persia, that the word of the Lord spoken by the mouth of Jeremiah might be accomplished, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, All the kingdoms of the earth hath the Lord God of heaven given me; and he hath charged me to build him an house in Jerusalem, which is in Judah. Who is there among you of all his people? The Lord his God be with him, and let him go up. 2 Chronicles 36:15–23.

> රේ ඔවුන්ගේ පියවරුන්ගේ දෙවිවූ යෙහෝවා තම දූතයන් කරණකොටගෙන, උදෑසනින්ම නැඟිට ඔවුන් වෙත නිතර නිතර යැවීය; මක්නිසාද, ඔහු තම සෙනඟ කෙරෙහිද තම වාසස්ථානය කෙරෙහිද කරුණාවෙන් යුක්ත වූ බැවිනි. එහෙත් ඔව්හු දෙවියන්වහන්සේගේ දූතයන්ට උපහාස කළෝය, ඔහුගේ වචන හෙළා දැමුවෝය, ඔහුගේ අනාගතවක්තෘවරුන්ට අපහාස කළෝය; මෙසේ යෙහෝවාගේ උදහස ඔහුගේ සෙනඟට විරුද්ධව උද්ගත වී, තව කිසි ප්‍රතිකාරයක් නොමැති වන තුරුම පැමිණියේය. එබැවින් ඔහු කල්දීයන්ගේ රජ ඔවුන් පිටට ගෙනාවාය; ඔහු ඔවුන්ගේ ශුද්ධස්ථානයේ ගෘහය තුළ ඔවුන්ගේ තරුණයන් කඩුවෙන් මරා දැමීය; තරුණයා කෙරෙහිවත්, කන්‍යාව කෙරෙහිවත්, මහල්ලා කෙරෙහිවත්, වයස්බර නිසා නැමී ඇවිදින තැනැත්තා කෙරෙහිවත් ඔහුට දයාවක් නොවීය. ඔවුන් සියල්ලන්ම ඔහු ඔහුගේ අතට භාර දුන්නේය. දෙවියන්වහන්සේගේ ගෘහයේ භාජන සියල්ලද, ලොකුද කුඩාවද, යෙහෝවාගේ ගෘහයේ වස්තුභාණ්ඩද, රජුගේද ඔහුගේ ප්‍රධානීන්ගේද නිධානද, මේ සියල්ල ඔහු බබිලෝනියට ගෙන ගියේය. ඔව්හු දෙවියන්වහන්සේගේ ගෘහය ගිනි තබා දවා දැමුවෝය, යෙරුසලමේ පවුර බිඳ දැමුවෝය, එහි සියලු මාලිගාවල් ගින්නෙන් දවා දැමුවෝය, එහි සියලු අලංකාර භාජන විනාශ කළෝය. කඩුවෙන් බේරී සිටි අය ඔහු බබිලෝනියට ගෙන ගියේය; පර්සියාවේ රාජ්‍යයේ රාජකාලය පැමිණෙන තුරු ඔව්හු ඔහුටත් ඔහුගේ පුත්‍රයන්ටත් සේවකයෝ වූහ. මෙය යෙරෙමියාගේ මුඛයෙන් ප්‍රකාශ කළ යෙහෝවාගේ වචනය ඉටු වන පිණිසය, දේශය තම සබත් දවස් භුක්ති විඳින තුරුය; ඒ දේශය පාළු වී තිබූ මුළු කාලය තුළ එය සබත පවත්වා, අවුරුදු හැත්තෑව සම්පූර්ණ කළේය. දැන් පර්සියාවේ රජු වූ කුරුෂ්ගේ පළමු අවුරුද්දේදී, යෙරෙමියාගේ මුඛයෙන් ප්‍රකාශ කළ යෙහෝවාගේ වචනය සම්පූර්ණ වන පිණිස, යෙහෝවා පර්සියාවේ රජු වූ කුරුෂ්ගේ ආත්මය උද්දීපනය කළ සේක; එවිට ඔහු තම රාජ්‍යය පුරා ප්‍රකාශයක් කරවීය, එය ලිඛිතවද ප්‍රසිද්ධ කළේය. එසේ කියන ලද්දේ මෙසේය: “පර්සියාවේ රජු වූ කුරුෂ් මෙසේ කියයි: ස්වර්ගයේ දෙවිවූ යෙහෝවා පෘථිවියේ සියලු රාජ්‍යයන් මට දී ඇත; යූදාහි පිහිටි යෙරුසලමේ ඔහුට ගෘහයක් ගොඩනැගීමට ඔහු මට අණ කර ඇත. ඔහුගේ සියලු සෙනඟ අතර ඔබ අතරින් කවුරුන්ද? ඔහුගේ දෙවියන්වහන්සේ ඔහු සමඟ වේවා; ඔහු උඩුගියිවා.” 2 ලේකම් 36:15–23.

The only two references in the Bible of the land enjoying her sabbaths are in relation to the scattering of God’s people, and the seventy years of captivity, which represented a period of time that would allow the land to enjoy its sabbaths. It equaled the amount of sabbaths that the Jews did not allow the land to enjoy rest. The land resting for seventy years, represented the total years that the rebellion against the commandment to allow the land to rest had been accomplished. Simple math identifies that in “four hundred and ninety” years of rebellion, there would be a total of seventy years that the land had not rested.

Yang hanya dua rujukan dalam Alkitab tentang negeri menikmati sabat-sabatnya adalah berhubungan dengan penyerakan umat Allah dan tujuh puluh tahun pembuangan, yang melambangkan suatu kurun waktu yang akan memungkinkan negeri itu menikmati sabat-sabatnya. Jumlah itu setara dengan banyaknya sabat yang tidak diizinkan orang-orang Yahudi untuk dinikmati negeri itu sebagai perhentian. Negeri yang beristirahat selama tujuh puluh tahun itu melambangkan jumlah keseluruhan tahun ketika pemberontakan terhadap perintah untuk membiarkan negeri itu beristirahat telah dilakukan. Perhitungan sederhana menunjukkan bahwa dalam “empat ratus sembilan puluh” tahun pemberontakan, akan ada jumlah keseluruhan tujuh puluh tahun ketika negeri itu tidak beristirahat.

Four hundred and ninety years were cut off from the twenty-three hundred years, as a probationary period for the Jews, and that “four hundred and ninety” years has a direct connection with the scattering of the “seven times” of Leviticus twenty-six.

Өчүүхэн хоёр мянга гурван зуун жилийн дотроос дөрвөн зуун ерэн жилийг иудейчүүдийн сорилтын хугацаа болгон таслан тогтоосон бөгөөд тэрхүү “дөрвөн зуун ерэн” жил нь Левит хорин зургаад дурдсан “долоон цагийн” тараагдалтай шууд холбоотой юм.

The “chazon” vision of the trampling down and the “mareh” vision of the appearance at the end of twenty-three hundred years are distinct from each other, but they have a direct connection. As with Daniel, God’s people are to rightly divide the two visions, while simultaneously recognizing their connection with one another. The seventy years of captivity which led to the three decrees allowing the Jews to return and rebuild Jerusalem, represented “four hundred and ninety” years of rebellion by the Jews against the covenant of allowing the land to rest.

“Chazon” သည် နင်းချေဖျက်ဆီးခြင်းနှင့်ဆိုင်သော ရူပါရုံဖြစ်ပြီး၊ “mareh” သည် နှစ်ပေါင်း နှစ်ထောင်သုံးရာ၏ အဆုံး၌ ပေါ်ထွန်းလာခြင်းနှင့်ဆိုင်သော ရူပါရုံဖြစ်သဖြင့်၊ ထိုနှစ်မျိုးသည် တစ်မျိုးနှင့်တစ်မျိုး ကွဲပြားနေကြသော်လည်း၊ တိုက်ရိုက်ဆက်နွှယ်မှုရှိကြသည်။ ဒံယေလ၏ အမှုတွင်ကဲ့သို့ပင်၊ ဘုရားသခင်၏ လူမျိုးတော်သည် ထိုရူပါရုံနှစ်မျိုးကို မှန်ကန်စွာ ခွဲခြားနားလည်ရမည်ဖြစ်သကဲ့သို့၊ တစ်ပြိုင်နက်တည်း၌လည်း ၎င်းတို့အချင်းချင်း ဆက်နွှယ်နေမှုကို အသိအမှတ်ပြုရမည်ဖြစ်သည်။ ယုဒလူတို့အား ပြန်လာ၍ ယေရုရှလင်မြို့ကို ပြန်လည်တည်ဆောက်ခွင့်ပြုသော အမိန့်တော်သုံးရပ်သို့ ဦးတည်စေခဲ့သည့် သိမ်းသွားခံရသော နှစ်ပေါင်း ခုနစ်ဆယ်ကာလသည်၊ မြေကို အနားပေးရမည့် ပဋိညာဉ်ကို ယုဒလူတို့က ဆန့်ကျင်ဖောက်ဖျက်ခဲ့သော “လေးရာကိုးဆယ်” နှစ်ကို ကိုယ်စားပြုခဲ့သည်။

When the third decree identified their opportunity to return and rebuild, they were given “four hundred and ninety” years of probationary time, as they were tested by the same period of time in which their disobedience led to the destruction of Jerusalem and their scattering. At the end of the second “four hundred and ninety years,” their disobedience would once again bring the destruction of Jerusalem and their scattering among the Gentiles.

Nuko dekrɛto okkakɛɛ mu na ɛdaa wɔn hokwan a wɔde bɛsan akɔ na wɔasan asi bio no adi no, wɔmaa wɔn mfe “ahannan ne aduokron” a ɛyɛ sɔhwɛ bere, efisɛ wɔde bere koro no ara sɔɔ wɔn hwɛe, bere a wɔn asoɔden de Yerusalem sɛe na wɔhwetee wɔn guu amanaman mu no. “Mfe ahannan ne aduokron” a ɛto so abien no awiei no, wɔn asoɔden bɛsan de Yerusalem sɛe bio na wɔasan ahwete wɔn agu amanaman mu.

The scattering of the seventy year captivity was preceded by “four hundred and ninety” years of rebellion, and then that seventy year captivity was followed by another “four hundred and ninety years” of further rebellion.

काप्सिरामि बिलाहानि—सन् “४९०” बोसोरनि बिखाबफोर—नि सिगाङाव “सत्तर बोसोरनि बिथाइखानाय” गासैआव गोरलायमोन; आरो बे सत्तर बोसोरनि बिथाइखानायनि उनाव आरो “४९० बोसोर” रोखोम गोजोनो बिखाबफोरआ खालामजादोंमोन।

The first “four hundred and ninety” year period, which brought about the seventy years of the land resting, had reached a conclusion with the destruction of Jerusalem. At the ending of the “four hundred and ninety” years that was cut off from the twenty-three hundred years, Jerusalem was once again destroyed, for Jesus always illustrates the end of a thing with the beginning of a thing.

Tempoh pertama “empat ratus sembilan puluh” tahun, yang mengakibatkan tujuh puluh tahun perhentian bagi negeri itu, telah berakhir dengan kebinasaan Yerusalem. Pada penghujung “empat ratus sembilan puluh” tahun yang dipotong daripada dua ribu tiga ratus tahun itu, Yerusalem sekali lagi dibinasakan, kerana Yesus sentiasa menggambarkan kesudahan sesuatu perkara dengan permulaannya.

The seventy year captivity of literal Israel in literal Babylon was a symbol of the scattering of “seven times,” and Sister White identifies that the seventy years of captivity of literal Israel in literal Babylon was a type of the twelve hundred and sixty years of captivity of spiritual Israel in spiritual Babylon.

Tawng kum sawmsarihna, literal Israel an Babylon literal-a sal ta chu “vawih sari” tia hnihchhawnna entîrna a ni a; chutih rual chuan Sister White chuan, literal Israel-in Babylon literal-a tawng kum sawmsarihna sal an nihna kha, Babylon thlarau lamah thlarau Israel-in kum sang khat leh ruk leh sawm (1260) sal an nihna entîrtu type a ni tih a sawi.

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> “Gereja Tuhan di bumi sesungguhnya berada dalam penawanan sepanjang masa penganiayaan yang tiada henti ini, sama seperti bani Israel ditawan di Babel selama masa pembuangan.” Prophets and Kings, 714.

The twelve hundred and sixty years from the year 538 to 1798, was a type of the “seven times.” At the end of the seventy years, the Jews returned to restore and rebuild Jerusalem. Their return during the three decrees marked the beginning (457 BC) of the twenty-three hundred years of the “mareh” vision that led to the appearance of Christ in the Most Holy Place on October 22, 1844. The three decrees marked the beginning of the prophetic period, and it required all three decrees to begin the prophetic period, though they began to return and rebuild with the first decree of Cyrus.

Sampuruol khat 538 atanga 1798 phaoba chahi 1,260 adu “seven times” gi khudol ama oirammi. Chahi 70 gi matungda, Jewsingna Jerusalem adu semdoknaba amasung amuk hanna yumpham semgatnaba hallak-i. Mahakki hallakpa adu decree ahum gi mapanda oiba maramna “mareh” vision gi chahi 2,300 adugi hougatpa makha touduna (457 BC) October 22, 1844 da Christ-na Most Holy Place-ta lakpa aduda pumnamak puhall-i. Decree ahumna prophetic period adugi hougatpa makha touduna, amasung prophetic period adu hougatnaba decree ahum pumnamak darkar oirammi, adubu makhoina Cyrus-ki decree ahanbada hallakkhiduna amuk hanna semgatpa houjik toukhi.

> “In the seventh chapter of Ezra the decree is found. Verses 12−26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

> “ဒ္ဓမရာဇဝင်ကျမ်း Ezra ၏ အခန်း ၇ ၌ ထိုအမိန့်တော်ကို တွေ့ရသည်။ အခန်းငယ် ၁၂−၂၆။ ၎င်း၏ အပြည့်စုံဆုံးသော ပုံစံဖြင့် ပါရှားဘုရင် အာတဇေရက္စီးစ်က ဘီစီ ၄၅၇ ခုနှစ်တွင် ထုတ်ပြန်ခဲ့သည်။ သို့ရာတွင် Ezra 6:14 ၌ ယေရုရှလင်မြို့ရှိ ထာဝရဘုရား၏ အိမ်တော်သည် ‘ကုရု၊ ဒါရိ၊ နှင့် ပါရှားဘုရင် အာတဇေရက္စီးစ်တို့၏ အမိန့်တော် [အနားကပ်မှတ်ချက်၌ “အမိန့်ပြန်တမ်း”] အတိုင်း’ တည်ဆောက်ခဲ့သည်ဟု ဆိုထားသည်။ ဤဘုရင်သုံးပါးသည် ထိုအမိန့်တော်ကို စတင်ထုတ်ပြန်ခြင်း၊ ထပ်မံအတည်ပြုခြင်း၊ နှင့် ပြည့်စုံစေခြင်းအားဖြင့် ပရောဖက်ပြုချက်အရ ၂၃၀၀ နှစ်၏ အစကို သတ်မှတ်ပြရန် လိုအပ်သော ပြည့်စုံခြင်းသို့ ရောက်စေခဲ့ကြသည်။ အမိန့်တော် ပြည့်စုံခဲ့သော အချိန်ဖြစ်သည့် ဘီစီ ၄၅၇ ခုနှစ်ကို ထိုအမိန့်တော်၏ ရက်စွဲအဖြစ် ယူလျှင်၊ ခုနှစ်ဆယ်သော သီတင်းပတ်များနှင့် စပ်လျဉ်းသည့် ပရောဖက်ပြုချက်၏ အသေးစိတ် သတ်မှတ်ချက်တိုင်းသည် ပြည့်စုံခဲ့ကြောင်း တွေ့မြင်ရသည်။” The Great Controversy, 326.

From 1798 until 1844, the three angels of Revelation arrived into prophetic history, and just as the three decrees marked the beginning of the prophecy of twenty-three hundred years, those three angels marked the conclusion of the prophecy. The prophetic period ended with the arrival of the third angel, just as it had begun with the arrival of the third decree, for Jesus always identifies the end of a thing, with the beginning of a thing.

Kusukela ngomnyaka ka-1798 kwaze kwaba ngu-1844, izingelosi ezintathu zeSambulo zangena emlandweni wesiprofetho; futhi njengokuba izinqumo ezintathu zaphawula ukuqala kwesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amathathu, kanjalo lezo zingelosi ezintathu zaphawula isiphetho saleso siprofetho. Isikhathi sesiprofetho saphela ngokufika kwengelosi yesithathu, njengoba nje saqala ngokufika kwesinqumo sesithathu, ngoba uJesu uhlale ehlanganisa ukuphela kwento nokuqala kwayo.

The Jews began to return under the first decree, and in the history of the second decree they finished the temple. The third angel arrived on October 22, 1844, and before that date the Millerites had finished the spiritual temple they had come out of spiritual Babylon to rebuild. It was to be completed, for on October 22, 1844 the messenger of the covenant was to come suddenly to his temple. That temple was the Millerite people who entered into covenant on October 22, 1844, and who Peter identifies were a temple.

យូដាបានចាប់ផ្តើមត្រឡប់មកវិញក្រោមព្រះរាជក្រឹត្យទីមួយ ហើយនៅក្នុងប្រវត្តិសាស្ត្រនៃព្រះរាជក្រឹត្យទីពីរ ពួកគេបានបញ្ចប់ព្រះវិហារ។ ទេវតាទីបីបានមកដល់នៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 ហើយមុនកាលបរិច្ឆេទនោះ ពួកមីល្លេរ៉ាយបានបញ្ចប់ព្រះវិហារខាងវិញ្ញាណ ដែលពួកគេបានចេញពីបាប៊ីឡូនខាងវិញ្ញាណមកសង់ឡើងវិញ។ វាត្រូវតែបានបញ្ចប់ ពីព្រោះនៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 ទូតនៃសេចក្តីសញ្ញាត្រូវមកដល់ព្រះវិហាររបស់ទ្រង់ភ្លាមៗ។ ព្រះវិហារនោះគឺជាប្រជាជនមីល្លេរ៉ាយ ដែលបានចូលក្នុងសេចក្តីសញ្ញានៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 ហើយពេត្រុសបានកំណត់អត្តសញ្ញាណថា ពួកគេជាព្រះវិហារ។

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> A leng lena, mi angkhalpa nungangte bangnon khat, ningthougi yum amagi matamda semgadra, amasung asei phanggadaba mapu-gi maichou-singgi marakta loiduna, Jisu Christa khudolna Mapu-da yamna yaba nunganggi khudol-shing tougadabani. 1 Peter 2:5.

The Millerite temple was built from 1798 to 1844, which is forty-six years, or prophetically three days, for Christ identified that it takes three days to raise up a temple.

Tabenakel Millerit telah dibina dari tahun 1798 hingga 1844, iaitu empat puluh enam tahun, atau secara nubuat tiga hari, kerana Kristus menyatakan bahawa diperlukan tiga hari untuk membangkitkan sebuah tabenakel.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:13–21.

> Dan Paskah orang Yahudi sudah dekat, lalu Yesus pergi ke Yerusalem. Di Bait Allah Ia mendapati orang-orang yang menjual lembu, domba, dan burung merpati, serta para penukar uang yang duduk di situ. Maka setelah Ia membuat cambuk dari tali-tali kecil, diusir-Nya mereka semua dari Bait Allah, juga domba-domba dan lembu-lembu; dicurahkan-Nya uang para penukar itu, lalu dibalikkan-Nya meja-meja mereka. Dan kepada mereka yang menjual burung merpati Ia berkata, “Bawalah semuanya ini dari sini; jangan kamu jadikan rumah Bapa-Ku rumah perdagangan.” Maka teringatlah murid-murid-Nya bahwa ada tertulis, “Cinta yang berkobar-kobar akan rumah-Mu telah menghanguskan Aku.” Lalu orang-orang Yahudi menjawab dan berkata kepada-Nya, “Tanda apakah yang Engkau tunjukkan kepada kami, sehingga Engkau melakukan perkara-perkara ini?” Yesus menjawab dan berkata kepada mereka, “Rombaklah Bait Allah ini, dan dalam tiga hari Aku akan membangunnya kembali.” Maka kata orang-orang Yahudi itu, “Empat puluh enam tahun lamanya Bait Allah ini dibangun, dan Engkau akan membangunnya kembali dalam tiga hari?” Tetapi yang dimaksudkan-Nya ialah bait tubuh-Nya. Yohanes 2:13–21.

Sister White identifies that when the messenger of the covenant suddenly came to his temple, as represented in the book of Malachi, that the prediction had been fulfilled when Christ cleansed the temple, as just identified in the passage from John.

Kakak White mengenal pasti bahawa apabila utusan perjanjian itu dengan tiba-tiba datang ke bait-Nya, sebagaimana digambarkan dalam kitab Maleakhi, nubuatan itu telah digenapi apabila Kristus menyucikan bait suci, sebagaimana baru sahaja dikenal pasti dalam petikan daripada Yohanes.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:1–3.” The Desire of Ages, 161.

> “Ha badzudzanyi na vaxavisi va misava etempeleni, Yesu u tivise ntirho wa Yena wo basisa mbilu eka ku nyamisiwa hi xidyoho,—eka ku navela ka misava, ku navela ka vutianakanyi, mikhuva yo biha leyi onhaka moya. ‘Vonani, ndzi ta rhuma murhumiwa wa mina, naswona u ta lunghiselela ndlela emahlweni ka mina: kutani Hosi, loyi mi n’wi lavaka, u ta ta hi xitshuketa etempeleni ra yena, anga murhumiwa wa ntwanano, loyi mi tsakelaka eka yena: vonani, u ta ta, ku vula Yehovha wa mavuthu. Kambe i mani la nga ta kota ku tiyisela siku ra ku ta ka yena? naswona i mani la nga ta yima loko a humelela? hikuva u fana ni ndzilo wa muhluzi, ni xisibi xa vahlantswi: Kutani u ta tshama tanihi muhluzi ni muhantswi wa silivhere: naswona u ta basisa vana va Levhi, a va hlantswa kukota nsuku ni silivhere, leswaku va ta humesela Yehovha gandzelo hi ku lulama. Malaki 3:1–3.” The Desire of Ages, 161.

The temple in John chapter two, took forty-six years to build, and Jesus said He would erect the destroyed temple in three days. 1798 unto 1844, is forty-six years, and it identifies the arrival of the three angels (days), of Revelation fourteen, that had been typified by the three decrees which began the twenty-three hundred year prophecy. The forty-six years is the period in which Christ raised up the Millerite temple, for prior to that time the spiritual sanctuary and spiritual Israel had been trodden down by spiritual Babylon.

Tempel dalam Yohanes bab dua mengambil masa empat puluh enam tahun untuk dibina, dan Yesus berkata bahawa Dia akan mendirikan tempel yang telah dirobohkan itu dalam tiga hari. Dari 1798 hingga 1844 ialah empat puluh enam tahun, dan hal ini menandakan kedatangan tiga malaikat (hari) dalam Wahyu empat belas, yang telah dilambangkan terlebih dahulu oleh tiga dekri yang memulakan nubuatan dua ribu tiga ratus tahun. Empat puluh enam tahun itu ialah tempoh di mana Kristus membangkitkan tempel Millerite, kerana sebelum waktu itu tempat kudus rohani dan Israel rohani telah diinjak-injak oleh Babilon rohani.

When Christ cleansed the temple at the Passover in the beginning of His ministry, He was fulfilling the prophecy of the Messenger of the Covenant suddenly coming unto His temple as set forth in Malachi. On October 22, 1844 Christ suddenly came to His temple, and it had taken Him forty-six years to erect His destroyed temple.

Nongwa Kristo a hlwekisa tempele ka Paseka eku sunguleni ka ntirho wa Hae, A a hetisisa vuprofeta bya Murhumiwa wa Ntwanano loyi a taka hi xitshuketa etempeleni ya Hae, hilaha swi vekiweke hakona eka Malaki. Hi October 22, 1844, Kristo u tile hi xitshuketa etempeleni ya Hae, naswona a swi n’wi tekile malembe ya makume mune na ntsevu ku aka tempele ya Hae leyi a yi onhakeriwile.

> “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 datang sebagai Imam Besar kita ke Tempat Yang Mahakudus, untuk pentahiran tempat kudus, seperti yang dinyatakan dalam Daniel 8:14; kedatangan Anak Manusia kepada Yang Lanjut Usianya, sebagaimana dipaparkan dalam Daniel 7:13; dan kedatangan Tuhan ke bait-Nya, yang telah dinubuatkan oleh Maleakhi, adalah gambaran-gambaran tentang peristiwa yang sama; dan hal ini juga dilambangkan oleh kedatangan mempelai laki-laki ke perjamuan kawin, sebagaimana digambarkan oleh Kristus dalam perumpamaan tentang sepuluh anak dara, dalam Matius 25.” The Great Controversy, 426.

The first indignation ended in 1798, and the end of the last indignation was 1844. The beginning of the forty-six year period, where Christ raised up the Millerite temple illustrated the end, for both the beginning and ending were marked by the conclusion of God’s indignation against His people, for Jesus always identifies the end of a thing, with the beginning of a thing.

Kemurka ewusuw isa thlarau chu 1798 kumah a lo tawp a, kemurka hnuhnung ber tawpna chu 1844 kumah a ni. Kum sawmli ruk leh kum ruk chhung, Krista’n Millerite biak in a din thar huna a bul ṭan chu a tawpna a entîr a; a chhan chu a bul leh a tawp pahnih hian Pathianin A mite chunga A thinrimna a thleng tawpna a entîr ve ve vâng a ni. Isua chuan thil pakhat tawpna chu a bul ṭanna nên a lo sawi zui reng a ni.

We will continue our study of Gabriel’s instruction to Daniel in the next article.

Kita akan meneruskan pengkajian kita tentang petunjuk Gabriel kepada Daniel dalam artikel yang berikutnya.

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> “Kitap ꞌYa Tšenolo e swanetše go bulelwa setšhaba. Ba bantši ba rutšitšwe gore ke puku e tswaletšwego, eupša e tswaletšwe feela bao ba ganago therešo le seetša. Ditherešo tšeo e di fago di swanetše go bolelwa, gore batho ba hwetše sebaka sa go itokišeletša ditiragalo tšeo di lego kgauswi kudu le go direga. Molaetša wa Morongwa wa Boraro o swanetše go tšweletšwa bjalo ka kholofelo e nnoši ya phološo ya lefase le le senyegago.

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “Bahaya pada hari-hari terakhir sedang menimpa kita, dan dalam pekerjaan kita, kita harus memperingatkan orang banyak tentang bahaya yang sedang mereka hadapi. Janganlah adegan-adegan khidmat yang telah dinyatakan oleh nubuat, yang segera akan terjadi, dibiarkan tidak tersentuh. Kita adalah utusan-utusan Allah, dan kita tidak mempunyai waktu untuk dibuang. Mereka yang ingin menjadi rekan sekerja dengan Tuhan kita Yesus Kristus akan menunjukkan perhatian yang mendalam terhadap kebenaran-kebenaran yang terdapat dalam buku ini. Dengan pena dan suara mereka akan berusaha menjelaskan perkara-perkara ajaib yang Kristus datang dari surga untuk nyatakan.” Signs of the Times, 4 Juli 1906.

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