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# The Book of Daniel - Number One-Hundred and Seventy-Seven

Buku ni Daniel - Bilang Satu Ratus Tujuh Puluh Tujuh

The Sealing of the 144,000: Insights from Daniel’s Vision and Prophetic Symbolism

ការបោះត្រាលើមនុស្ស១៤៤,០០០នាក់៖ ការយល់ដឹងពីនិមិត្តរូបរបស់ដានីយ៉ែល និងនិមិត្តសញ្ញាព្យាការណ៍

Author

Jeff Pippenger

Published

April 7, 2024

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Daniel was touched three times in chapter ten, the first and last time by Gabriel and the middle touch was by Christ. It was the middle touch where Daniel most keenly felt his corruption, for the middle waymark of truth represents rebellion. It was Michael who touched Daniel the second time, for He had descended at the end of twenty-one days.

Daniel o ile a amogela go kgongwa gararo mo kgaolong ya lesome, la ntlha le la bofelo e le ka Gabariele, mme go kgongwa ga mo gare ga dirwa ke Keresete. E ne e le mo go kgongweng ga mo gare fa Daniele a neng a lemoga ka botlalo go senyega ga gagwe, gonne letshwao la mo tseleng la bogare la boammaaruri le emela botsuolodi. E ne e le Mikaele yo o neng a kgoma Daniele la bobedi, gonne O ne a fologile kwa bokhutlong jwa malatsi a le masome a mabedi le bongwe.

At the end of three and a half symbolic days, in which the two witnesses of Revelation chapter eleven lie dead in the street, a voice resurrects the two witnesses. It is the voice of the archangel that resurrects. The descent of Michael in Daniel chapter ten, at the twenty-second day aligns with the resurrection of the two witnesses in 2023. While the two witnesses were dead in the street, Ezekiel was shown their scattered bones and asked if he thought those dead dry bones in the valley could be resurrected, and all Ezekiel would answer is, “Lord thou knowest.”

Pada penghujung tiga setengah hari simbolik, ketika kedua saksi dalam Wahyu pasal sebelas terbaring mati di jalan, suatu suara membangkitkan kedua saksi itu. Suara itulah, yakni suara penghulu malaikat, yang membangkitkan. Turunnya Mikhael dalam Daniel pasal sepuluh, pada hari yang kedua puluh dua, selaras dengan kebangkitan kedua saksi itu pada tahun 2023. Sementara kedua saksi itu mati di jalan, Yehezkiel diperlihatkan tulang-tulang mereka yang berserak-serak dan ditanyai apakah ia mengira tulang-tulang kering yang mati di lembah itu dapat dibangkitkan; dan yang dijawab Yehezkiel hanyalah, “Tuhan, Engkaulah yang mengetahuinya.”

Ezekiel was then told to prophesy to the bones, which he did, and when he did, they were formed together, but were still not alive. Ezekiel’s first prophecy was gathering the bones together, but it would require a second prophecy to resurrect the bones as an army. The second prophecy of Ezekiel was the prophecy of the third woe, as represented by the four winds that brought the bones to life. The first Adam was created perfect, but afterwards sinned and passed death on to all his posterity. The resurrection of Ezekiel’s dead bones parallels the creation of Adam in his perfection, for Adam was first formed, and then the Lord breathed into him the breath of life.

Itiakniin Ezekiel in kohhran hnenah ramhuai tûrin thu a pe a; aniin chuan a ramhuai ta a, a ramhuai hnuah chuan an lo intawm khâwm ta, nimahsela an la nung lo. Ezekiel-a ramhuai hmasa ber chuan kohhranho a khâwm a; mahse kohhranho hi rualhrang anga kaithawh thar tûrin ramhuai vawi hnihna a ngai dawn a ni. Ezekiel-a ramhuai vawi hnihna chu thihna awmzia pathumna ni a, chu chu kohhranho nungtîr tûra thli liin a entîr ang kha a ni. Adam hmasa ber chu famkim takin siam a ni a, chutih hnuah chuan a sual a, thihna chu a thlahte zawng zawng hnenah a thlen ta. Ezekiel-a ruh hluia thi tawhte thawhlehna chuan Adam famkim taka siam a nihna nên a inkalh lo va, a inang a ni; a chhan chu Adam chu a hmasa berah siam a ni a, chutah chuan Lalpa’n nunna thâwk chu amahah a thawh luh ta a ni.

This is not to say that the two witnesses receive glorified bodies when they are brought back to life, for that doesn’t occur until the second coming, but their resurrection parallel’s Daniel’s vision of the causative “marah” vision, when they are changed into the image they then behold. Line upon line, the process of the sealing is very carefully laid out by the prophetic testimony.

Hianna chu nih witness pahnihte chu nunna an chan leh hunah ropuina taksa an dawng tihna a ni lo, a nih chu lo hianni hian lo kalna hnihna thleng hma a thleng lo; nimahsela, an thawhlehna chuan Daniela hmuh, “marah” causative vision, an hmuh ang kha an lo hmuh zawng zawng hmelah an inthlakna chu a rawn inang. Thu leh thuin, seal-na kalhmang chu hrilhlawk thuhretute hnathawh hmangin fimkhur takin a lo tarlan a ni.

In Revelation chapter eleven, “after three days and an half the Spirit of life from God entered” into the two witnesses, “and they” then “stood upon their feet; and great fear fell upon them which saw them,” and there was then “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.”

Dalam Wahyu pasal sebelas, “sesudah tiga setengah hari Roh kehidupan dari Allah masuk” ke dalam kedua saksi itu, “lalu mereka” kemudian “berdiri di atas kaki mereka; dan ketakutan besar menimpa mereka yang melihatnya,” dan pada waktu itu terdengarlah “suara nyaring dari sorga berkata kepada mereka: Naiklah ke mari. Lalu mereka naik ke sorga dalam awan; dan musuh-musuh mereka melihat mereka.”

First, the Spirit entered into them, then they stood upon their feet, and when they stood, fear fell upon their enemies who had previously rejoiced over their deaths. Then a voice calls them up, and their enemies witness the event. With Ezekiel, they are first identified as scattered and dead in the valley, then a prophecy is proclaimed that gathers them together, then the second prophecy causes them to stand up as a mighty army. With Daniel, he first sees the great vision that produces a separation of two classes, and he is then touched three times.

Pele, Moya o ile wa tsena mo go bone, mme ba ema ka dinao tsa bone; mme e rile ba sena go ema, poifo ya wela baba ba bone ba pele ba neng ba itumelela loso lwa bone. Foo lentswe lwa ba bitsa gore ba tlhatlhe, mme baba ba bone ba bona tiragalo eo. Mo go Hesekiele, ba simolola ka go bonwa e le ba phatlaladitswe le ba sule mo mokgatšheng, morago ga moo go bolelwa porofeto e e ba phuthegang mmogo, mme foo porofeto ya bobedi e ba dira gore ba eme e le mophato o mogolo wa sesole. Mo go Daniele, sa ntlha o bona pono e kgolo e e tlisang karoganyo ya ditlhopha tse pedi, mme morago ga moo o amiwa gararo.

The first time he was touched he had no strength, he was in a deep sleep, and his face was towards the ground. Sleep represents death. Yet he heard the words spoken.

Waktu pertama kali dia disentuh, dia tidak mempunyai kekuatan, dia berada dalam tidur yang nyenyak, dan wajahnya tertelungkup ke tanah. Tidur melambangkan kematian. Namun dia mendengar kata-kata yang diucapkan.

> Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. John 5:28.

> Janganlah kamu heran akan hal ini, sebab saatnya akan datang, bahwa semua orang yang di dalam kubur akan mendengar suara-Nya. Yohanes 5:28.

Gabriel then brought Daniel to his hands and knees, and then commanded him to stand, which he did, though he was trembling. He then heard the words of Gabriel, but he was left dumb. Ezekiel had also seen the vision of Christ and it produced a similar sequence of events.

Lepas itu Gabriel membuat Daniel bertelut dengan kedua tangan dan lututnya, lalu memerintahkannya supaya berdiri, dan Daniel pun berdiri, walaupun dia menggigil. Kemudian dia mendengar perkataan Gabriel, tetapi dia menjadi kelu. Yehezkiel juga telah melihat penglihatan tentang Kristus, dan hal itu menghasilkan rangkaian peristiwa yang serupa.

> And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 1:26–2:2.

> Dan di atas cakrawala yang ada di atas kepala mereka tampaklah rupa sebuah takhta, seperti kelihatan batu nilam; dan di atas rupa takhta itu ada suatu rupa, seperti kelihatan seorang manusia di atasnya. Dan aku melihat sesuatu seperti warna ambar, seperti rupa api yang berkeliling di dalamnya, dari rupa pinggang-Nya ke atas; dan dari rupa pinggang-Nya ke bawah, aku melihat seakan-akan rupa api, dan ada cahaya kemilau berkeliling padanya. Seperti rupa pelangi yang ada di awan pada hari hujan, demikianlah rupa cahaya kemilau yang berkeliling itu. Itulah rupa dari gambaran kemuliaan TUHAN. Ketika aku melihatnya, aku sujud dengan mukaku ke tanah, lalu aku mendengar suara seseorang yang berbicara. Dan Ia berfirman kepadaku: Hai anak manusia, berdirilah tegak, maka Aku akan berfirman kepadamu. Lalu roh itu masuk ke dalam aku ketika Ia berfirman kepadaku, dan menegakkan aku berdiri, sehingga aku mendengar Dia yang berbicara kepadaku. Yehezkiel 1:26–2:2.

The vision caused both Ezekiel and Daniel to be humbled into dust, where they were prostrated upon the ground. In that condition they both still heard the word of the Lord, and they were both brought to a standing condition to hear the words that were spoken to them, and when they heard the words “the Spirit entered into” them. The combination of divinity is accomplished by the reception of the Word of God that is conveyed by the Holy Spirit. The “Word” is what transmits divinity into humanity. This truth must be recognized in order to understand the seriousness and significance of the prophetic history which Gabriel provides Daniel with in chapter eleven. The prophetic history represented in chapter eleven, is the conduit by which holy oil is conveyed to the wise virgins.

Phakha ya pono e ile ya etsa gore Hesekiele le Daniele ba kokobelelwe leroleng, moo ba ileng ba rapalala fatshe. Boemong bjoo bobedi bja bona ba sa dutše ba ekwa lentšu la Morena, gomme bobedi bja bona ba tsošetšwa boemong bja go ema gore ba kwe mantšu ao a boletšwego go bona; gomme ge ba ekwa mantšu a rego, “Moya wa tsena ka go” bona. Kopanyo ya bomodimo e phethagatšwa ka go amogela Lentšu la Modimo leo le išwago ke Moya o Mokgethwa. “Lentšu” ke lona le fetišetšago bomodimo go tšwa go Modimo go ya go botho. Therešo ye e swanetše go lemogwa gore go kwešišwe boima le bohlokwa bja histori ya boporofeta yeo Gabriele a e fago Daniele kgaolong ya lesometee. Histori ya boporofeta yeo e emetšwego kgaolong ya lesometee ke mothopo wo ka wona makhura a makgethwa a išwago go barwedi ba bohlale.

With Ezekiel, he is immediately instructed that he is to present a message to Laodicean Adventism, though Ezekiel is informed from the outset that Laodicean Adventism will not hear his words, for they are a rebellious house. Ezekiel’s experience is Isaiah’s experience in chapter six, and therefore upon two witnesses when God awakens Daniel from sleep, which is a symbol of death, Daniel is given a message for the rebellious house of Laodicean Adventism, but they will not hear.

Ka Hesekiele, a la ka laya hang-hang pe hore o tshwanetse ho hlahisa molaetsa ho Bo-Adventiste ba Laodisea, leha ho le joalo Hesekiele o tsebisoa esale qalong hore Bo-Adventiste ba Laodisea bo ke ke ba utloa mantsoe a hae, hobane ke ntlo e marabele. Boiphihlelo ba Hesekiele ke boiphihlelo ba Esaia khaolong ea botšelela, ka hona, ka bopaki ba lipaki tse peli, ha Molimo a tsosa Daniele borokong, e leng letšoao la lefu, Daniele o fuoa molaetsa bakeng sa ntlo e marabele ea Bo-Adventiste ba Laodisea, empa ba ke ke ba utloa.

Daniel is then touched a second time, by Christ Himself, who touches Daniel’s lips, just as he had touched Isaiah’s lips with a coal from the altar. Then Daniel could speak, but he was still without strength, and still had no breath. According to Ezekiel the breath comes with the message of the “four winds”, which was Ezekiel’s second prophecy. Ezekiel’s prophecy of the four winds aligns with Daniel’s third touch, for it is then that breath comes into the bones and they stand as a mighty army. It is in Daniel’s third touch that he is strengthened.

ꯗꯦꯅꯤꯌꯦꯜꯕꯨ ꯑꯗꯨꯒꯤ ꯃꯔꯤꯇ ꯑꯅꯤꯁꯨꯕꯥ ꯇꯥꯏꯝꯗ ꯈꯨꯠ ꯅꯅꯥꯔꯤ, ꯃꯁꯤ ꯀ꯭ꯔꯥꯏꯁꯠ ꯃꯈꯣꯏ ꯃꯊꯪꯗꯨꯅ, ꯃꯈꯣꯏꯅ ꯗꯦꯅꯤꯌꯦꯜꯒꯤ ꯂꯤꯞꯁꯤꯡ ꯈꯨꯠ ꯇꯣꯛꯈꯤ, ꯃꯁꯤ ꯃꯈꯣꯏꯅ ꯏꯁꯥꯏꯌꯥꯒꯤ ꯂꯤꯞꯁꯤꯡ ꯑꯜꯇꯔꯗꯒꯤ ꯎꯆꯦꯛꯇ ꯆꯥꯎꯕꯥ ꯑꯉꯥꯔ ꯑꯃꯅ ꯈꯨꯠ ꯇꯣꯛꯈꯤꯕꯥ ꯑꯗꯨꯒꯨꯝꯕꯅꯤ꯫ ꯃꯇꯨꯡꯗ ꯗꯦꯅꯤꯌꯦꯜꯅ ꯋꯥ ꯍꯥꯏꯕ ꯉꯝꯈꯤ, ꯑꯗꯨꯕꯨ ꯃꯍꯥꯛ ꯑꯗꯨꯝ ꯉꯥꯛꯄ ꯂꯩꯇꯦ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯅꯨꯡꯁꯤꯠ ꯑꯃꯠꯇ ꯂꯩꯇꯦ꯫ ꯏꯖꯤꯀꯦꯜꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅ, ꯅꯨꯡꯁꯤꯠ ꯑꯗꯨ “ꯃꯔꯤ ꯅꯨꯡꯊꯧ”ꯒꯤ ꯏꯔꯥꯏꯕ ꯃꯁꯦꯖ ꯑꯃꯁꯨꯡ ꯂꯥꯛꯏ, ꯃꯁꯤ ꯏꯖꯤꯀꯦꯜꯒꯤ ꯑꯅꯤꯁꯨꯕꯥ ꯄ꯭ꯔꯣꯐꯦꯁꯤ ꯑꯣꯏꯈꯤ꯫ ꯏꯖꯤꯀꯦꯜꯒꯤ ꯃꯔꯤ ꯅꯨꯡꯊꯧꯒꯤ ꯄ꯭ꯔꯣꯐꯦꯁꯤ ꯑꯗꯨ ꯗꯦꯅꯤꯌꯦꯜꯒꯤ ꯑꯍꯨꯝꯁꯨꯕꯥ ꯈꯨꯠ ꯅꯅꯥꯔꯕ ꯑꯗꯨꯑꯃ ꯆꯥꯡꯖꯏ, ꯃꯔꯝꯗꯤ ꯃꯇꯝ ꯑꯗꯨꯗ ꯅꯨꯡꯁꯤꯠ ꯑꯗꯨ ꯀꯪꯂꯥꯡꯁꯤꯡꯗ ꯂꯥꯛꯏ ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏ ꯑꯃ ꯑꯉꯥꯡꯕꯥ ꯂꯥꯟꯃꯤ ꯑꯃ ꯑꯣꯏꯅ ꯂꯦꯄꯂꯤ꯫ ꯗꯦꯅꯤꯌꯦꯜꯒꯤ ꯑꯍꯨꯝꯁꯨꯕꯥ ꯈꯨꯠ ꯅꯅꯥꯔꯕ ꯑꯗꯨꯗꯤ ꯃꯍꯥꯛꯄꯨ ꯅꯪꯉꯥꯛꯍꯜꯂꯤ꯫

On July 18, 2020, God’s last-day people were scattered and entered into the tarrying time of the parable. The history of the sealing was illustrated in the history of October 22, 1844, unto the rebellion of 1863. The line of history there represented overlays with September 11, 2001, unto the Sunday law, but it also overlays with the history of July 18, 2020, unto the Sunday law. This prophetic phenomenon is based upon the fact that symbols have more than one meaning, and the meaning is to be determined by the context where they are applied.

Pada 18 Julai 2020, umat Allah pada akhir zaman telah tercerai-berai dan memasuki masa penangguhan dalam perumpamaan itu. Sejarah pemeteraian telah digambarkan dalam sejarah dari 22 Oktober 1844 hingga pemberontakan tahun 1863. Garis sejarah yang diwakili di situ bertindih dengan tempoh dari 11 September 2001 hingga undang-undang Ahad, namun ia juga bertindih dengan sejarah dari 18 Julai 2020 hingga undang-undang Ahad. Fenomena nubuatan ini berasaskan hakikat bahawa simbol-simbol mempunyai lebih daripada satu makna, dan makna itu harus ditentukan oleh konteks tempat simbol-simbol itu diterapkan.

When we consider the arrival and work of any of the three angels they are governed by the same sequence of events. They arrive at the point when the prediction associated with them is unsealed. That prediction is structured upon three steps. Its arrival, its empowerment and the closed door at its end. There are other waymarks within the history, but the three testing waymarks of the arrival of any of the three angels is the first waymark where a prophecy is unsealed. The message that is unsealed is empowered through a confirmation, and that confirmation and empowerment then tests the men and women of that history. The conclusion of the history produces a litmus test which demonstrates whether those standing at the third test are wise or foolish.

Apabila kita mempertimbangkan kedatangan dan pekerjaan mana-mana daripada tiga malaikat itu, semuanya ditadbir oleh urutan peristiwa yang sama. Mereka tiba pada ketika nubuatan yang berkaitan dengan mereka dinyatakan terbuka. Nubuatan itu tersusun atas tiga langkah: kedatangannya, pemberdayaannya, dan pintu yang tertutup pada penghujungnya. Terdapat penanda-penanda jalan yang lain dalam sejarah itu, tetapi tiga penanda jalan pengujian bagi kedatangan mana-mana daripada tiga malaikat itu bermula dengan penanda jalan pertama, iaitu ketika suatu nubuatan dinyatakan terbuka. Pekabaran yang dinyatakan terbuka itu diberdayakan melalui suatu pengesahan, dan pengesahan serta pemberdayaan itu kemudian menguji lelaki dan perempuan dalam sejarah tersebut. Kesimpulan sejarah itu menghasilkan suatu ujian muktamad yang menunjukkan sama ada mereka yang berdiri pada ujian yang ketiga itu bijaksana atau bodoh.

Within the history of September 11, 2001 unto the Sunday law you can identify three angels. The first arrived on September 11, 2001, the second arrived on July 18, 2020, and the third arrives at the soon coming Sunday law (the litmus test). October 22, 1844 aligns with September 11, 2001, and 1856 aligns with July 18, 2020, and 1863 aligns with the Sunday law. That being said, October 22, 1844 to 1863 also aligns with July 18, 2020, unto the Sunday law, for July 18 was the arrival of the second angel of the history of the sealing. The following history is still correctly identified as simply the waymarks of any angel.

Sa kabanalan sang kasaysayan halin Setyembre 11, 2001 pakadto sa balaud sang Domingo, mahimo mo makilala ang tatlo ka mga anghel. Ang nahauna nag-abot sang Setyembre 11, 2001, ang ikaduha nag-abot sang Hulyo 18, 2020, kag ang ikatatlo maga-abot sa madali na lamang nga palaabuton nga balaud sang Domingo (ang litmus test). Ang Oktubre 22, 1844 nagatupong sa Setyembre 11, 2001, kag ang 1856 nagatupong sa Hulyo 18, 2020, kag ang 1863 nagatupong sa balaud sang Domingo. Sa sini nga hambal, ang Oktubre 22, 1844 tubtob 1863 nagatupong man sa Hulyo 18, 2020 pakadto sa balaud sang Domingo, kay ang Hulyo 18 amo ang pag-abot sang ikaduha nga anghel sa kasaysayan sang pagpatik. Ang masunod nga kasaysayan husto gihapon nga ginakilala nga simple lamang nga mga mohon sang bisan diin nga anghel.

On July 18, 2020, there was a truth unsealed that was to test that generation. The second step in that history is when the two witnesses are resurrected. They are then tested as to whether they will accept the light then revealed, which is going on now. Then at the Sunday law (the litmus test), it will be revealed who is and who isn’t a wise virgin. When we consider the history as simply the structure of a singular angel and then lay October 22, 1844, through to the rebellion of 1863, over the history of July 18, 2020 unto the Sunday law, we find that in 1849, Sister White identified that the Lord had stretched forth His hand again to gather the remnant of His people.

Pada 18 Julai 2020, suatu kebenaran telah dibuka meterainya yang akan menguji generasi itu. Langkah kedua dalam sejarah itu ialah apabila dua saksi dibangkitkan. Mereka kemudian diuji sama ada mereka akan menerima terang yang pada waktu itu dinyatakan, yang sedang berlangsung sekarang. Kemudian pada undang-undang Ahad (ujian penentu), akan dinyatakan siapakah yang merupakan gadis bijaksana dan siapakah yang bukan. Apabila kita mempertimbangkan sejarah itu hanya sebagai struktur seorang malaikat tunggal, lalu meletakkan 22 Oktober 1844 hingga pemberontakan tahun 1863 di atas sejarah 18 Julai 2020 sampai kepada undang-undang Ahad, kita mendapati bahawa pada tahun 1849, Sister White mengenal pasti bahawa Tuhan telah menghulurkan tangan-Nya sekali lagi untuk menghimpunkan sisa umat-Nya.

From October 22, 1844 to 1849, God’s people had been scattered. In 1850 they produced the second of the two tables of Habakkuk. In January of 1851 they were advertising the new chart in the Review. God’s people were scattered, and the third angel arrived with light. Then God began to gather them again, and He then provided a visual representation of the message they were to proclaim, as He had done in 1842. The light that arrived on October 22, 1844 was an increase of knowledge and it continued, under His direction to develop, and in 1856 the capstone of that light was introduced. That light was upon the “seven times,” which was the first light recognized by William Miller, and which was represented as one of the prophecies that was fulfilled on October 22, 1844.

E ka la 22 Mphalane 1844 go fihla ka 1849, batho ba Modimo ba be ba gasame. Ka 1850 ba tšweleditše tafole ya bobedi ya tše pedi tša Habakuku. Ka Pherekgong 1851 ba be ba bapatsa tšhate ye mpsha ka go Review. Batho ba Modimo ba be ba gasame, gomme morongwa wa boraro a fihla ka seetša. Ke moka Modimo a thoma go ba kgoboketša gape, gomme a ba nea seswantšho sa pono sa molaetša wo ba swanetšego go o tsebatša, bjalo ka ge A dirile ka 1842. Seetša seo se fihlilego ka la 22 Mphalane 1844 e be e le koketšego ya tsebo, gomme sa tšwela pele, ka tlhahlo ya Gagwe, go gola; gomme ka 1856 tlhora ya seetša seo ya tsebišwa. Seetša seo se be se le godimo ga “dinako tše šupago,” e lego seetša sa mathomo seo William Miller a se lemogilego, le seo se ilego sa emelwa bjalo ka sengwe sa diporofeto tše di phethagetšego ka la 22 Mphalane 1844.

The light of the “seven times,” in 1856, was both the ending of the increase of knowledge given to Miller, the messenger of the first angel, but it was also the ending light of the third angel that was given on October 22, 1844. The rejection of the light in 1856, was both a rejection of the increase of knowledge that was unsealed in 1798, but also the increase of knowledge that was unsealed on October 22, 1844, and it was rejected by those who then and there transitioned from the experience of Philadelphia unto the experience of Laodicea. The rebellion of 1863, was the third, and litmus test, which was demonstrated by a counterfeit chart that removed the light of the “seven times.”

Lesedi la “dinako tse supa,” ka 1856, e ne e le qetello ea keketseho ea tsebo e ileng ea fuoa Miller, moromuoa oa lengeloi la pele; empa hape e ne e le lesedi la ho qetela la lengeloi la boraro le ileng la fanoa ka la 22 Mphalane, 1844. Ho hana lesedi ka 1856 e ne e le ho hana keketseho ea tsebo e ileng ea senoloa ka 1798, empa hape e ne e le ho hana keketseho ea tsebo e ileng ea senoloa ka la 22 Mphalane, 1844, ’me la haneloa ke bao ka nako eo le sebakeng seo ba ileng ba tloha phihlelong ea Philadelphia ba kena phihlelong ea Laodicea. Bofetoheli ba 1863 e ne e le teko ea boraro, e leng teko e senolang ’nete, e ileng ea bontšoa ka chate ea maiketsetso e ileng ea tlosa lesedi la “dinako tse supa.”

The first disappointment of April 19, 1844, was brought upon the Philadelphian movement of the first angel by God holding His hand over a mistake in some of the figures on the 1843 pioneer chart. The first disappointment of July 18, 2020, was brought upon the Laodicean movement of the third angel by men disregarding that on October 22, 1844, Christ had lifted up His hand to heaven and swore that time should be no longer. On July 18, 2020, a message was unsealed that was to test this generation of virgins. As in 1850, the Lord in 2023, stretched out His hand a second time to gather together Ezekiel’s dead bones that had been dead in the street since July 18, 2020. By 1851, there was a new visual representation of the message that was a fulfillment of the prophecy of Habakkuk chapter two, thus identifying that after 2023, the Lord will have a new living ensign to lift up that is typified by Habakkuk’s two tables.

झायन्ना १९ एप्रील १८४४ हां फुडारिल्ल्या पयल्या निराशेचें कारण अशें जालें की देवांनी १८४३ च्या आद्य प्रचारकांच्या चार्टावयल्या कांय आंकड्यांतल्या एका चुकेंचेर आपलो हात धरून ती होऊंक दिली, आनी ती पयल्या देवदूताच्या फिलादेल्फियन चळवळीचेर आयली. झायन्ना १८ जुलय २०२० हां फुडारिल्ल्या पयल्या निराशेचें कारण अशें जालें की मनीसांनी हें दुर्लक्ष केलें की २२ ऑक्टोबर १८४४ दिसा ख्रिस्तानि आपलो हात स्वर्गाकडे उबारून काळ आनीक ना अशें शप्पथ घेतली; आनी ही निराशा तिसऱ्या देवदूताच्या लाओदिकीय चळवळीचेर आयली. १८ जुलय २०२० दिसा एक संदेश उघड केल्लो, जो ह्या पिढीच्या कुमारिकांची कसोटी घेवान आसलो. १८५० प्रमाणें, २०२३ वर्सांत प्रभून दुसऱ्या वेळी आपलो हात पसारून येज्केलाच्या त्या मेल्या हाडांक एकठांय केलें, जी १८ जुलय २०२० पासून रस्त्यार मेळून पडिल्लीं होतीं. १८५१ पर्यंत, संदेशाचें एक नवें दृश्यात्मक प्रतिपादन तयार जालें, जें हबक्कूक दुसऱ्या अध्यायांतल्या भविष्यवाणीचें परिपूर्ती आसलें; अशे रीतीन २०२३ उपरांत प्रभूक उबारपाचो एक नवो जिवंत ध्वज आसतलो हें ओळखू येता, जो हबक्कूकाच्या दोन फल्कांनी प्रतिरूपित केल्लो आसा.

Habakkuk’s two tables were typified by the two tables of the Ten Commandments and also by the two wave loaves in the feast of Pentecost. The one hundred and forty-four thousand are identified as a first-fruit offering, and they are those in Malachi that represent the offering as “in days of old, as in former years.” They are lifted up as a wave offering that all the world will see.

Tebla tse pedi tsa Habakuke di ne di tshwantshiwa ke ditafola tse pedi tsa Melao e Lesome, gape le ke dinkgwe tse pedi tsa tshikinyo mo moletlong wa Pentekosete. Ba ba sekete di le lekgolo le masome a mane le bone ba supiwa e le tshupelo ya maungo a ntlha, mme ke bone bao mo go Malaki ba emelang tshupelo jaaka “mo metlheng ya bogologolo, jaaka mo dingwageng tsa pele.” Ba tsholediwa kwa godimo jaaka tshupelo ya tshikinyo e lefatshe lotlhe le tla e bonang.

The awakening of the one hundred and forty-four thousand begins with the gathering together, and that gathering is accomplished by the Word of God, for Ezekiel’s dead bones are gathered by hearing the Word of God, while they are still dead. Ezekiel represents the human instrument that proclaims the message that gathers the bones, when the Lord stretches forth His hand a second time to gather His remnant. Isaiah, Jeremiah, Daniel, John and Ezekiel all identify the human element that conveys the divine message to the dead dry bones.

Kebangkitan seratus empat puluh empat ribu itu bermula dengan pengumpulan bersama, dan pengumpulan itu dilaksanakan oleh Firman Tuhan, kerana tulang-tulang mati Yehezkiel dikumpulkan dengan mendengar Firman Tuhan, ketika mereka masih mati. Yehezkiel melambangkan alat manusia yang memberitakan pekabaran yang menghimpunkan tulang-tulang itu, ketika Tuhan menghulurkan tangan-Nya untuk kali yang kedua guna mengumpulkan umat sisa-Nya. Yesaya, Yeremia, Daniel, Yohanes, dan Yehezkiel semuanya mengenal pasti unsur manusia yang menyampaikan pekabaran ilahi kepada tulang-tulang kering yang mati itu.

Once the bones are gathered the Lord reveals the increase of knowledge that is unsealed just before probation closes, and that knowledge is represented by “that portion of the prophecy of Daniel relating to the last days.” In Ezekiel’s second prophecy, the light that is unsealed is the third woe, which is the message of the east wind that breathes life into the bones and causatively causes them to stand as a mighty army. The light that is revealed to Daniel is the light represented by the king of the north in chapter eleven. Together Ezekiel and Daniel represent “that portion of the prophecy of Daniel relating to the last days,” which is the tidings of the (east) wind and king of the (north).

Lembur ni tulang-tulang deh digumpul, Tuhan merliatkan penambahan pengetahuan yang dibukak meterai nya tepat sebalum masa percubaan tamat, lalu pengetahuan ya dilambangka ulih “bahagian nubuat Daniel ti bekaul enggau hari-hari pengujung.” Dalam nubuat Ezekiel ti kedua, penampak ti dibukak meterai nya meh bala ti ketiga, iya nya berita angin timur ti ngenjo nyawa ngagai tulang-tulang nya lalu, nyadi kebuah, ngasuh sida bediri nyadi bala tentera ti besai. Penampak ti dipandangka ngagai Daniel nya meh penampak ti dilambangka ulih raja utara dalam bab sebelas. Begulai, Ezekiel enggau Daniel ngelambangka “bahagian nubuat Daniel ti bekaul enggau hari-hari pengujung,” iya nya berita angin (timur) enggau raja (utara).

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Tetapi khabar dari timur dan dari utara akan menggelisahkan dia; sebab itu dia akan keluar dengan amarah yang besar untuk membinasakan dan menumpaskan sama sekali banyak orang. Daniel 11:44.

In 1856, the Lord purposed to finish His work of sealing his people, but they rebelled. The message He intended to employ to bring them out of their Laodicean condition was the “seven times” of Leviticus twenty-six. When the Lord began to gather His people in July, 2023, He presented them once again with the message of the “seven times,” and among other things, identified that on the antitypical Day of Atonement the Jubilee trumpet was to sound, which is also when the seventh trumpet was also to sound. The Jubilee trumpet is a symbol of the “seven times,” and the seventh trumpet is the third woe. When Michael descended in Daniel chapter ten. Daniel represented those who obtain the experience of those who pray the prayer of Leviticus twenty-six, and those who seek to understand the prophetic secret of Daniel chapter two.

Ka 1856, Jehova o ne a rerile ho phetha mosebetsi oa Hae oa ho tiisa batho ba Hae, empa ba fetohela. Molaetsa oo A neng a rerile ho o sebelisa ho ba ntša boemong ba bona ba Laodisea e ne e le “linako tse supileng” tsa Levitike mashome a mabeli a metso e tšeletseng. Ha Morena a qala ho bokella batho ba Hae ka Phupu, 2023, O ile a boela a ba hlahisetsa molaetsa oa “linako tse supileng,” ’me, har’a lintho tse ling, a supa hore ka Letsatsi la Poelano la mohlala oa sebele terompeta ea Jubile e ne e lokela ho lla, e leng nako eo hape terompeta ea bosupa e neng e lokela ho lla. Terompeta ea Jubile ke letšoao la “linako tse supileng,” ’me terompeta ea bosupa ke bomalimabe ba boraro. Ha Mikaele a theoha ho Daniele khaolo ea leshome, Daniele o ne a emela ba fumanang boiphihlelo ba ba rapelang thapelo ea Levitike mashome a mabeli a metso e tšeletseng, le ba batlang ho utloisisa sephiri sa boprofeta sa Daniele khaolo ea bobeli.

Daniel represents those who have been gathered by the voice of God, and then stand upon their feet strengthened to proclaim the message of the east and the north. They proclaim that message until the soon coming Sunday law. The process of raising up that army is a very detailed subject of prophecy, and the point when Divinity begins to be combined with humanity in fulfillment with the sealing of the one hundred and forty-four thousand began in the history that is represented in verse eleven of Daniel eleven. The history represented from verse one of Daniel eleven until verse sixteen fills up the hidden history of verse forty, that is “that portion of the prophecy of Daniel relating to the last days.”

Daniel me gyina hɔ ma wɔn a Onyankopɔn nne aboaboa wɔn ano, na afei wogyina wɔn nan so a wɔahyɛ wɔn den sɛ wɔmfa apuei ne atifi nkra no nka. Wɔka saa nkra no kosi Sande mmara a ɛreba ntɛm no. Ɔkwan a wɔfa so ma saa dɔm no sɔre gyina no yɛ nkɔmhyɛ asɛm a ɛwɔ nkyerɛmu a emu dɔ yiye, na bere a Ɔsoro Nyameyɛ fii ase de ne ho bɔɔ onipa su ho mu de maa mmoa wɔ ɔha ne aduanan anan no nsɔanohyɛ no mu no fii abakɔsɛm a egyina hɔ ma nea ɛwɔ Daniel ti dubaako nkyekyɛm dubaako mu no ase. Abakɔsɛm a egyina hɔ ma efi Daniel ti dubaako nkyekyɛm baako mu kosi nkyekyɛm dunsia mu no ma nkyekyɛm aduanan no abakɔsɛm a ahintaw no yɛ pɛ, ɛno ne “nkɔmhyɛ a ɛwɔ Daniel mu a ɛfa nna a edi akyiri no ho no fã no.”

As we begin to consider verses thirteen to fifteen of Daniel eleven, that was first fulfilled at the Battle of Panium in 200 BC, it is essential to understand the significance of these verses. Panium is the third of three proxy wars. The first battle concluded with victory for the papacy and its proxy army the United States in 1989. The next battle, represented by verses eleven and twelve, which was fulfilled by the Battle of Raphia, the king of the south (Russia), will defeat the king of the north and its proxy army in the Ukraine. The third battle will be as the first with the papacy (the king of the north) prevailing over Communism (the United Nations), with its proxy army (the United States). But the third proxy war which is the Battle of Panium, will also initiate World War III.

जब हम दानिय्येल ग्यारह की तेरह से पन्द्रहवीं आयतों पर विचार करना प्रारम्भ करते हैं, जिनकी पहली पूर्ति 200 ईसा-पूर्व में पानियम के युद्ध में हुई थी, तब इन आयतों के महत्व को समझना अत्यन्त आवश्यक है। पानियम तीन प्रतिनिधि-युद्धों में तीसरा है। पहला युद्ध 1989 में पोपतंत्र और उसकी प्रतिनिधि सेना, संयुक्त राज्य अमेरिका, की विजय के साथ समाप्त हुआ। अगला युद्ध, जिसका निरूपण ग्यारहवीं और बारहवीं आयतों द्वारा किया गया है, और जिसकी पूर्ति राफिया के युद्ध द्वारा हुई, उसमें दक्षिण का राजा (रूस) उत्तर के राजा और उसकी प्रतिनिधि सेना को यूक्रेन में पराजित करेगा। तीसरा युद्ध पहले के समान होगा, जिसमें पोपतंत्र (उत्तर का राजा) साम्यवाद (संयुक्त राष्ट्र) पर, अपनी प्रतिनिधि सेना (संयुक्त राज्य अमेरिका) के साथ, प्रबल होगा। परन्तु तीसरा प्रतिनिधि-युद्ध, जो पानियम का युद्ध है, तृतीय विश्वयुद्ध का भी आरम्भ करेगा।

We will continue this study in the next article.

ꞌNulshutish tli tꞌaꞌatl kwins ti sihiyep tli ne artikol.

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> “Sebagaimana kerumitan yang bagaikan roda-roda itu berada di bawah pimpinan tangan yang ada di bawah sayap-sayap kerubim, demikian pula jalinan rumit peristiwa-peristiwa manusia berada di bawah kendali ilahi. Di tengah pertikaian dan kegaduhan bangsa-bangsa, Dia yang bertakhta di atas kerubim tetap membimbing urusan-urusan bumi.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> “इतिहास महान् राष्ट्रसभ, जे एक-एक कए अपन निर्धारित समय आ स्थान पर रहल अछि, अनजाने में ओहि सत्यक गवाही दैत अछि जकर अर्थ ओ सभ स्वयं नहि बुझैत छल। ई इतिहास हमरा सभसँ बात करैत अछि। आइ प्रत्येक राष्ट्र आ प्रत्येक व्यक्ति केँ परमेश्वर अपन महान् योजना में एक स्थान देने छथि। आइ मनुष्य आ राष्ट्रसभ ओकर हाथक साहुलसँ मापल जा रहल छथि, जे कखनो भूल नहि करैत छथि। सभ अपनहि चुनावसँ अपन भाग्यक निर्णय कए रहल छथि, आ परमेश्वर अपन उद्देश्यसभक सिद्धिक लेल सभ पर शासनकारी रूपसँ कार्य कए रहल छथि।”

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

> “Sejarah yang telah ditandai oleh AKU YANG MAHABESAR dalam firman-Nya, yang menghubungkan mata rantai demi mata rantai dalam rantai nubuatan, dari kekekalan di masa lampau sampai kekekalan di masa yang akan datang, memberitahukan kepada kita di manakah kita berada pada hari ini dalam perarakan zaman-zaman, dan apa yang dapat diharapkan pada waktu yang akan datang. Segala sesuatu yang telah dinubuatkan oleh nubuatan akan terjadi, sampai pada waktu sekarang, telah terjejak pada lembaran-lembaran sejarah, dan kita boleh yakin bahwa segala sesuatu yang masih akan datang akan digenapi menurut urutannya.”

> “The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message:

> “Go fedišwa ga mafelelo ga mebušo ka moka ya lefase go boletšwe ka go lebanya lentšung la therešo. Boporofeteng bjo bo boletšwego ge kahlolo e tšwago go Modimo e be e tsebatšwa godimo ga kgoši ya mafelelo ya Isiraele go newa molaetša wo:”

> “‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

> “‘Beginilah firman Tuhan ALLAH; Tanggalkan serban, dan lepaskan mahkota itu: … tinggikanlah dia yang rendah, dan rendahkanlah dia yang tinggi. Aku akan membalikkan, membalikkan, membalikkan itu: dan itu tidak akan ada lagi, sampai Ia datang, yang berhak atasnya; dan Aku akan memberikannya kepada-Nya.’ Yehezkiel 21:26, 27.

> “The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

> “Mahkota yang diambil daripada Israel itu berpindah berturut-turut kepada kerajaan Babilon, Media-Persia, Yunani, dan Rom. Allah berfirman, ‘Hal itu tidak akan ada lagi, sehingga Dia datang, yang berhak atasnya; dan Aku akan memberikannya kepada-Nya.’”

> “That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

> “Waktu itu sudah dekat. Hari ini tanda-tanda zaman menyatakan bahawa kita sedang berdiri di ambang peristiwa-peristiwa yang besar dan khidmat. Segala sesuatu di dunia kita berada dalam kegelisahan. Di hadapan mata kita sedang digenapi nubuat Juruselamat tentang peristiwa-peristiwa yang akan mendahului kedatangan-Nya: ‘Kamu akan mendengar deru perang atau khabar-khabar tentang perang…. Bangsa akan bangkit melawan bangsa, dan kerajaan melawan kerajaan; dan akan ada kelaparan, wabak penyakit, dan gempa bumi di pelbagai tempat.’ Matius 24:6, 7.”

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Masa kini ialah suatu waktu yang amat menggugah minat bagi semua yang hidup. Para pemerintah dan negarawan, orang-orang yang menduduki kedudukan kepercayaan dan kuasa, lelaki dan perempuan yang berfikir dari segala golongan, menumpukan perhatian mereka kepada peristiwa-peristiwa yang sedang berlaku di sekeliling kita. Mereka memerhatikan hubungan yang tegang dan gelisah yang wujud antara bangsa-bangsa. Mereka melihat keamatan yang sedang menguasai setiap unsur duniawi, dan mereka menyedari bahawa sesuatu yang besar dan menentukan hampir terjadi—bahawa dunia sedang berada di ambang suatu krisis yang dahsyat.”

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> “Малаикалар азыр чыр-чатактын шамалдарын токтотуп турушат, алар дүйнө өзүнүн келе жаткан кыйроосу жөнүндө эскертилмейинче сокпосун деп; бирок жер үстүнө жарылууга даяр болгон бороон топтолуп жатат; жана Кудай Өзүнүн малаикаларына шамалдарды коё берүүнү буюрганда, анда калем сүрөттөп бере алгыс ушундай чыр-чатак көрүнүшү болот.

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.

> “Buku Bup Kudus, ngan Bup Kudus tasol, i givim stretpela tingting long ol dispela samting. Long hia ol bikpela laspela hap stori bilong histori bilong dispela graun bilong yumi i kamap ples klia, ol samting i laik kamap pinis na nau pinis i tromoi plesdaun bilong ol i kam i stap paslain, na nois bilong kam klostu bilong ol i mekim graun i guria na bel bilong ol manmeri i pundaun long pret.”

> “‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. They have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–18.

> “‘“Leba, Jehofa o dira lefatshe lolea, o le dira letlhabile, o le menola, mme o gasakanya banni ba lone…. Ba tlodile melao, ba fetotse taolo, ba robile kgolagano e e sa khutleng. Ke gone thogako e jeleng lefatshe, mme ba ba agileng mo go lone ba dirilwe matlhotlhapelo…. Boitumelo jwa meropa bo khutla, modumo wa ba ba ipelelang o fela, boitumelo jwa harepa bo khutla.’ Isaia 24:1–18.

> “‘“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.’ Joel 1:15–18, 12.

> “‘“Aro, mongwe! gonne letsatsi la Morena le gaufi, mme le tla tla jaaka tshenyego e e tswang go Mothatayotlhe…. Peo e bodile ka fa tlase ga magopa a yone, matlo a bobolokelo a senyegile, mabolokelo a thubegile; gonne mabele a omeletse. Diphologolo di fegelwa jang! Matsomane a dikgomo a tlhobaetse, ka gonne ga a na mafulo; ee, matsomane a dinku a dirilwe marope.’ ‘Moretlwa o omeletse, mme setlhare sa mofeige se a koafala; setlhare sa garenate, le setlhare sa palema, le setlhare sa apole, tsotlhe fela ditlhare tsa naga, di omeletse: ka gonne boipelo bo omeletse bo tlogile mo baneng ba batho.’ Joele 1:15–18, 12.

> “‘I am pained at my very heart; … I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’

> “‘Ndzi twa ku vava embilwini yanga hi xiviri; … a ndzi nge miyeli, hikuva wena, O moya wa mina, u twe mpfumawulo wa mhalamhala, xileriso xa nyimpi. Ku lovisiwa ehenhla ka ku lovisiwa ku huwelela; hikuva tiko hinkwaro ri onhiwile.’

> “‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Jeremiah 4:19, 20, 23–26.

> “‘Aku memandang bumi, dan lihatlah, bumi itu belum berbentuk dan kosong; dan langit, dan padanya tidak ada terang. Aku memandang gunung-gunung, dan lihatlah, semuanya gemetar, dan semua bukit bergoncang. Aku memandang, dan lihatlah, tidak ada seorang pun, dan semua burung di udara telah lari. Aku memandang, dan lihatlah, tanah yang subur itu telah menjadi padang gurun, dan semua kotanya telah diruntuhkan.’ Yeremia 4:19, 20, 23–26.

> “‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.” Education, 178–181.

> “‘Duhai! kerana hari itu besar, sehingga tiada suatu pun yang sepertinya: itulah masa kesusahan Yakub; tetapi ia akan diselamatkan daripadanya.’ Yeremia 30:7.” Education, 178–181.

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