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# The Book of Daniel - Number Seventy-Seven

Buku Daniel - Nombor Tujuh Puluh Tujuh

Unveiling the Prophetic Parallel: Laodicean Adventism in 1863 and Biblical Typology

Ɔhenehyɛ Mu Nsɛntitiriw a Ɛda Adiyisɛm Mu no Ho Ahintasɛm Da Hɔ: Laodikeafoɔ Adventism wɔ afe 1863 mu ne Bible mu Nsusuwii a Ɛyɛ Mfatoho

Author

Jeff Pippenger

Published

February 10, 2024

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The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.

Phetohelo ya Boeteledipele jwa Laodisea ka 1863 e bontshitswe ka setshwantsho mo phutsong e e neng ya bolelwa kgatlhanong le go aga Jeriko sesha.

> And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

> Lalu Yosua menyuruh mereka bersumpah pada waktu itu, katanya: Terkutuklah di hadapan Tuhan orang yang bangkit dan membangun kembali kota Yerikho ini; dengan anak sulungnya ia akan meletakkan dasarnya, dan dengan anak bungsunya ia akan mendirikan pintu-pintu gerbangnya. Yosua 6:26.

The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.

Pheṱhulo ya Vhaadiventisi vha Laodikea nga 1863, yo edziswa nga vhaagi vha tshi landula tombo ḽa khonani.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Matthew 21:42, 43.

> Yesus berkata kepada mereka, “Belum pernahkah kamu membaca dalam Kitab Suci: Batu yang dibuang oleh tukang-tukang bangunan, telah menjadi batu penjuru; hal itu datangnya dari Tuhan, dan itu ajaib di mata kita? Sebab itu Aku berkata kepadamu, Kerajaan Allah akan diambil daripadamu dan akan diberikan kepada suatu bangsa yang menghasilkan buahnya.” Matius 21:42, 43.

The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.

Pemberontakan Adventisme Laodikia pada tahun 1863 telah ditipologikan oleh anak lembu emas Harun.

> For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:23–25.

> Kerana mereka berkata kepadaku, Jadikanlah untuk kami ilah-ilah yang akan berjalan di hadapan kami; kerana tentang Musa ini, orang yang telah membawa kami keluar dari tanah Mesir, kami tidak tahu apa yang telah terjadi kepadanya. Lalu aku berkata kepada mereka, Sesiapa yang mempunyai emas, hendaklah mereka menanggalkannya. Maka mereka memberikannya kepadaku; kemudian aku melemparkannya ke dalam api, lalu keluarlah anak lembu ini. Dan apabila Musa melihat bahawa bangsa itu telanjang; (kerana Harun telah membuat mereka telanjang sehingga menjadi kehinaan mereka di tengah-tengah musuh-musuh mereka). Keluaran 32:23–25.

The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.

ការបះបោររបស់អាដվենទីស្តឡាវឌីកេក្នុងឆ្នាំ 1863 ត្រូវបានបង្ហាញជានិមិត្តរូបដោយកូនគោមាសពីររបស់យេរ៉ូបោម។

> If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. 1 Kings 12:27–29.

> Ард түмэн энэ Иерусалим дахь ЭЗЭНий өргөөнд тахил өргөхөөр өгсвөл, энэ ард түмний зүрх сэтгэл дахин өөрсдийн эзэн, Иудагийн хаан Рехобоам уруу эргэж, тэд намайг алж, Иудагийн хаан Рехобоам уруу дахин очно. Тиймээс хаан зөвлөлдөн, хоёр алтан тугал хийлгээд тэдэнд, “Иерусалим уруу өгсөх нь та нарт дэндүү хэцүү байна. Ай Израиль, чамайг Египетийн газраас гаргасан бурхад чинь эдгээр мөн” гэв. Тэр нэгийг нь Бетелд байрлуулж, нөгөөг нь Данд тавив. Хаадын дээд 12:27–29.

The rebellion of Laodicean Adventism in 1863, has been typified by the prophet from Judah who died between the ass and the lion.

Botsuolodi jwa Adventisme ya Laodisea ka 1863, bo ne bo dirilwe setshwantsho ke moporofeti yo o tswang kwa Juda yo o neng a swa fa gare ga tonki le tau.

> And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 1 Kings 13:23, 24.

> Atuʾ koinuh, leʾmah bia ai phal piakngot, leʾmah bia ai in tuih, amah leʾmah a kalngah puek ahring atangmah, hnen ah: ringpuipa hnen ah a hruai kir. Leʾmah a kal, vaiawi khat in lampi ah a tawh, amah a that; amah ruakchu lampi ah a tla ta, puek ahring chu a kiangah a ding, vaiawi chule amah ruakchu kiangah a ding ve. 1 Kings 13:23, 24.

The rebellion of Laodicean Adventism in 1863, has been typified by the tenth test of ancient Israel that began their wandering in the wilderness.

Pheṱhutshedzo ya Vhaadventisi vha Laodikea nga 1863 yo imelwa nga mulingo wa vhuṱanu wa Isiraele wa kale we wa thoma u ramba havho sogani.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:21–23.

> Leha ho le joalo, joalo ka ha ke phela ka ’nete, lefatše lohle le tla tlala ka khanya ea Jehova. Hobane banna bao bohle ba boneng khanya ea ka le mehlolo ea ka, eo ke e entseng Egepeta le lefeelleng, ’me joale ba ntekile ka makhetlo ana a leshome, ’me ba sa ka ba mamela lentsoe la ka, ruri ba ke ke ba bona naha eo ke e hlapanyelitseng bo-ntat’a bona; leha e le mang har’a ba nkhalefisitseng a ke ke a e bona. Empa mohlanka oa ka Kalebe, hobane o ne a e-na le moea o mong ka ho eena, ’me o ntatelletse ka botlalo, eena ke tla mo kenya naheng eo a ileng a kena ho eona; ’me peō ea hae e tla e rua. Lipalo 14:21–23.

The apostle Paul taught:

Utume Paulo a rutile:

> 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.

> Tse tsotlhe di ne tsa ba diragalela go nna dikao; mme di kwadilwe gore e nne tlhagiso mo go rona, ba bokhutlo jwa lefatshe bo ba fitlheletseng. 1 Bakorintha 10:11.

Commenting on that prophetic principle, Sister White said:

Ka bua ka molao-motheo oo wa boporofeta, Kgaetsedi White a re:

> “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 seorang daripada nabi-nabi purba itu berbicara bukan terutama untuk zaman mereka sendiri, melainkan untuk zaman kita, sehingga nubuat mereka tetap berlaku bagi kita. ‘Sekarang semuanya ini telah menimpa mereka sebagai teladan: dan semuanya itu telah dituliskan untuk menjadi peringatan bagi kita, yang kepada kita kesudahan zaman telah sampai.’ 1 Korintus 10:11. ‘Bukan untuk diri mereka sendiri, melainkan untuk kita mereka melayani perkara-perkara yang sekarang diberitakan kepadamu oleh mereka yang telah memberitakan Injil kepadamu dengan Roh Kudus yang diutus dari sorga; perkara-perkara yang sangat 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.

> “Baibul i bin bungim na pasim olgeta gutpela samting bilong en wantaim bilong dispela las jeneresen. Olgeta bikpela samting i bin kamap na olgeta bikpela na holi wok bilong histori bilong Olpela Testamen i bin stap, na i stap yet, long kamap gen insait long sios long dispela las de.” Selected Messages, buk 3, 338, 339.

The message of the latter rain, according to Isaiah, is a message, for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line”.

ຂ່າວສານແຫ່ງຝົນປາຍ, ຕາມທີ່ອິຊາຢາໄດ້ກ່າວໄວ້, ແມ່ນຂ່າວສານຢ່າງແນ່ນອນ, ເພາະທ່ານໄດ້ລະບຸວ່າຄົນອະທຳຈະປະຕິເສດທີ່ຈະຟັງມັນ, ແລະທ່ານໄດ້ພັນລະນາຂ່າວສານນັ້ນວ່າ “ບັນທັດເທິງບັນທັດ”.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Iye yeyi ŋutifa tsɛ nɔ? Eye yeyi afia amenuveve la fia ame ka? Ame siwo tsi nu susu ƒo le nɔnɔ me, eye woɖe wo ɖa tso anyɔnu nu me. Elabena ele be sedede nanye le sedede dzi, sedede le sedede dzi; fli le fli dzi, fli le fli dzi; afisia sue aɖe, afi ma sue aɖe: Elabena kple nuƒoƒo si me dzi me gblɔgblɔ le kple aƒemekɔŋui bubu la yele nu ge na dukɔ sia. Ame siwo gbɔ wògblɔ be, Esiae nye dzudzɔ si me miaate ŋu ana ame mamleawo nadzɔ; eye esiae nye gbɔgbɔgblɔɖi: gake womeɖo to o. Ke Yehowa ƒe nya la va na wo le sedede dzi, sedede le sedede dzi; fli le fli dzi, fli le fli dzi; afisia sue aɖe, afi ma sue aɖe; bene woayi, eye woatrɔ ade megbe, eye woagbã, eye woatsɔ̃, eye woakpɔ wo. Yesaya 28:9–13.

Of the six lines we have just identified, and there are of course others we have not pointed out, one emphasizes 1863, as the end of a progressive test that led to wandering in the wilderness. Two emphasize a former covenant people being passed by and replaced by a new chosen people. One marks a curse for rebuilding something that was intended to be left destroyed and abandoned under God’s curse as it was, and another marks a curse for returning where you were forbidden to go. Two provide examples of counterfeits of the two tables of the Ten Commandments, that represented Habakkuk’s two tables.

Daripada enam garis yang baru sahaja kami kenal pasti, dan tentu sahaja ada yang lain yang belum kami tunjukkan, satu menekankan tahun 1863 sebagai pengakhiran suatu ujian yang beransur-ansur yang membawa kepada pengembaraan di padang gurun. Dua menekankan bahawa suatu umat perjanjian yang terdahulu telah dilewati dan digantikan oleh suatu umat pilihan yang baharu. Satu menandakan suatu kutuk kerana membina semula sesuatu yang memang dimaksudkan untuk dibiarkan musnah dan ditinggalkan di bawah kutuk Tuhan sebagaimana adanya, dan satu lagi menandakan suatu kutuk kerana kembali ke tempat yang kamu dilarang pergi. Dua memberikan contoh-contoh pemalsuan terhadap dua loh Sepuluh Perintah, yang melambangkan dua loh Habakuk.

The golden calves of Aaron and Jeroboam represent a counterfeit image of jealousy, that represented the counterfeit 1863 chart. When brought together, the two witnesses of Aaron and Jeroboam teach that Habakkuk’s two tables represent one table, the very same way the two tables of the Ten Commandments represent one law of God. Together they become one symbol, that is made up of two when they are brought together. The same prophetic dynamics of the two tables of the law of God exist in Habakkuk’s two tables, and together Aaron and Jeroboam’s counterfeits address that prophetic phenomenon.

Mas anak sapi emas Harun dan Yerobeam melambangkan suatu gambaran tiruan tentang kecemburuan, yang melambangkan bagan 1863 tiruan. Apabila dipadukan, kedua saksi, yaitu Harun dan Yerobeam, mengajarkan bahwa dua loh Habakuk melambangkan satu loh, sama seperti dua loh Sepuluh Perintah melambangkan satu hukum Allah. Bersama-sama, keduanya menjadi satu lambang, yang tersusun dari dua bagian apabila keduanya dipersatukan. Dinamika kenabian yang sama dari dua loh hukum Allah terdapat dalam dua loh Habakuk, dan bersama-sama tiruan-tiruan Harun dan Yerobeam menyinggung gejala kenabian tersebut.

The first generation of Adventism has been typified by the image of jealousy in Ezekiel chapter eight. The vision that begins on the fifth day, of the sixth month in the sixth year in chapter eight of Ezekiel, continues into chapter nine, where the sealing of the one hundred and forty-four thousand is represented. When addressing the illustration of the sealing of chapter nine, Sister White includes the attribute of God’s character that identifies that it is in the third and fourth generation where God judges those who are disobedient. She therefore incorporates the truth associated directly with the second commandment, which is the commandment that forbids the worship of idols, as were Aaron’s and Jeroboam’s golden calves.

Ka sângkhatna Adventism chu Ezekiel bung 8-a hmuh “thimna mila” hmangin entîr a ni tawh. Ezekiel bung 8-a kum rukna, thla rukna, ni panganga hmuha inṭan chuan bung 9-ah a chhunzawm zêl a, chutah chuan mi sang sawmli leh pali hi tihsigna chu entîr a ni. Bung 9-a tihsigna entîr dân thawnthu a sawi lâiin, Sister White chuan Pathian nungchang zia zînga a hriatthiamtîrtu khat, chu chu generation pathumna leh linaah Pathianin a thu awih lo te a rorêl tihna, chu a telh bawk. Chuvângin, amahin thu dik, thupêk hnihna nêna inzawm ṭhat tak chu a rawn telh a; chu thupêk chu milim biak a khapna thupêk a ni, Aaron leh Jeroboam-a sanaar no pakhatni-te ang kha.

> “‘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 ni a frɛɛ ɔbarima a ɔhyɛ nwera ntade no, nea na ɔkitaatwere aduru kuruwa no si ne nkyɛn; na Awurade ka kyerɛɛ no sɛ, Fa wo ho kɔ kurow no mfinimfini, fa Yerusalem mfinimfini, na hyɛ agyirae wɔ mmarima a wɔsi apinisi na wosu esiane akyiwade a wɔyɛ wɔ ne mfinimfini nyinaa no moma so. Na afoforo no nso ɔka kyerɛɛ wɔn m’ate mu sɛ, Monni n’akyi nkɔfa kurow no mu na monkunkum: mommma mo ani nnwu, na monnhu mmɔbɔ; monkunkum koraa mpanyin ne mmabun, mmabaa ne nkokoaa ne mmea; nanso monnmmɛn onipa biara a agyiraehyɛde no wɔ ne so; na mfi Me kronkronbea no ase. Ɛnna wofii ase wɔ mpanyimfo a na wɔwɔ fie no anim no so.”

> “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.

> “Jesosy dia efa hiala eo amin’ny seza famindram-po ao amin’ny fitoerana masina any an-danitra mba hitafy fitafian’ny famaliana sy handatsaka ny fahatezerany amin’ny alalan’ny fitsarana amin’ireo izay tsy namaly ny fahazavana nomen’Andriamanitra azy. ‘Noho ny tsy fanatanterahana haingana ny didim-pitsarana amin’ny asa ratsy, dia izany no mahatonga ny fon’ny zanak’olombelona ho tapa-kevitra tanteraka hanao ratsy.’ Tsy voahalefaky ny faharetana sy ny fandeferana lehibe nasehon’ny Tompo taminy izy ireo, fa ireo izay tsy matahotra an’Andriamanitra sy tsy tia ny fahamarinana kosa dia manamafy ny fony amin’ny lalan-dratsiny. Kanefa misy fetra ihany koa ny fandeferan’Andriamanitra, ary maro no efa mihoatra izany fari-petra izany. Efa nihoatra ny fetran’ny fahasoavana izy ireo, ka noho izany dia tsy maintsy miditra an-tsehatra Andriamanitra ka manamarina ny voninahiny.”

> “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.

> “Bagi orang Amori, Tuhan berfirman: ‘Pada keturunan yang keempat mereka akan kembali ke sini lagi; sebab kedurjanaan orang Amori itu belum genap.’ Meskipun bangsa ini sangat menonjol karena penyembahan berhalanya dan kebobrokannya, mereka belum juga memenuhi cawan kedurjanaan mereka, dan Allah belum mau memberikan perintah untuk kebinasaan mereka yang menyeluruh. Umat itu harus melihat kuasa ilahi dinyatakan dengan cara yang nyata, supaya mereka ditinggalkan tanpa alasan. Sang Pencipta yang penuh belas kasihan bersedia menanggung kedurjanaan mereka sampai keturunan yang keempat. Kemudian, jika tidak tampak perubahan ke arah yang lebih baik, penghukuman-Nya akan menimpa 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.

> “Degan ketepatan yang tidak pernah tersasar, Yang Mahabesar tetap menyimpan perhitungan dengan segala bangsa. Sementara rahmat-Nya ditawarkan bersama seruan kepada pertobatan, perhitungan ini akan tetap terbuka; tetapi apabila bilangannya mencapai suatu jumlah tertentu yang telah ditetapkan oleh Tuhan, pelayanan murka-Nya pun bermula. Perhitungan itu ditutup. Kesabaran ilahi berakhir. Tiada lagi rayuan belas kasihan bagi pihak mereka.

> “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 itu, ketika memandang merentasi zaman-zaman, telah melihat masa ini terpapar di hadapan penglihatannya. Bangsa-bangsa pada zaman ini telah menjadi penerima rahmat yang belum pernah terjadi sebelumnya. Berkat-berkat syurga yang terpilih telah dikurniakan kepada mereka, tetapi kesombongan yang semakin bertambah, ketamakan, penyembahan berhala, penghinaan terhadap Allah, dan ketidaksyukuran yang hina tercatat terhadap mereka. Mereka sedang dengan segera 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.

> “ប៉ុន្តែ អ្វីដែលធ្វើឲ្យខ្ញុំញ័រខ្លាច គឺសេចក្តីពិតដែលថា អស់អ្នកដែលបានទទួលពន្លឺ និងសិទ្ធិអាទិភាពដ៏ធំធេងបំផុត បានក្លាយជាមនុស្សកខ្វក់ដោយសេចក្តីទុច្ចរិតដែលកំពុងរីករាលដាល។ ដោយទទួលឥទ្ធិពលពីមនុស្សអយុត្តិធម៌នៅជុំវិញខ្លួន ពួកមនុស្សជាច្រើន សូម្បីតែក្នុងចំណោមអស់អ្នកដែលប្រកាសថាកាន់សេចក្តីពិត ក៏បានត្រជាក់ចិត្ត ហើយត្រូវបានចរន្តអាក្រក់ដ៏ខ្លាំងក្លានាំឲ្យដួលចុះ។ ការមើលងាយជាសកលដែលបានបោះទៅលើការគោរពព្រះយ៉ាងពិតប្រាកដ និងលើសេចក្តីបរិសុទ្ធ នាំឲ្យអស់អ្នកដែលមិនភ្ជាប់ខ្លួនយ៉ាងជិតស្និទ្ធនឹងព្រះ បាត់បង់ការកោតខ្លាចចំពោះក្រឹត្យវិន័យរបស់ទ្រង់។ ប្រសិនបើពួកគេកំពុងដើរតាមពន្លឺ ហើយគោរពតាមសេចក្តីពិតពីក្នុងចិត្ត នោះក្រឹត្យវិន័យដ៏បរិសុទ្ធនេះនឹងហាក់ដូចជាមានតម្លៃថ្លៃថ្នូរជាងមុនទៅទៀតចំពោះពួកគេ នៅពេលដែលវាត្រូវបានមើលងាយ និងត្រូវបានបដិសេធដូច្នេះ។ កាលណាការមិនគោរពចំពោះក្រឹត្យវិន័យរបស់ព្រះ កាន់តែបង្ហាញឲ្យឃើញច្បាស់ឡើង នោះខ្សែបែងចែករវាងអស់អ្នកដែលគោរពតាមវា និងលោកិយ កាន់តែច្បាស់លាស់ឡើងផងដែរ។ សេចក្តីស្រឡាញ់ចំពោះបទបញ្ញត្តិដ៏ទេវភាព កើនឡើងក្នុងពួកមនុស្សមួយក្រុម តាមសមាមាត្រដែលការមើលងាយចំពោះវា កើនឡើងក្នុងពួកមនុស្សមួយក្រុមទៀត។”

> “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.’

> “විපත්තිය ඉක්මනින් ළඟා වෙමින් පවතී. වේගයෙන් වැඩි වෙමින් යන සංඛ්‍යාත සටහන් දෙවියන්වහන්සේගේ සංචාරයේ කාලය ළඟා වී ඇති බව පෙන්වයි. දඬුවම් කිරීමට ඔහු අකමැති වුවද, එසේම ඔහු දඬුවම් කරන සේක, එයද ඉක්මනින්ය. ආලෝකයේ ගමන් කරන අය ළඟා වන අනතුරේ ලකුණු දකිති; එහෙත්, දෙවියන්වහන්සේ සංචාරයේ දවසේ තම ජනතාව ආවරණය කරන සේකැයි විශ්වාස කරමින්, විනාශය ගැන නිශ්ශබ්දව, උදාසීන අපේක්ෂාවකින් වාඩි වී සිටිය යුතු නොවේ. එය එසේ නොවේ. අන්‍යයන් ගළවා ගැනීම පිණිස උද්යෝගයෙන් පරිශ්‍රම කිරීම තමන්ගේ යුතුකම බව ඔවුන් අවබෝධ කරගත යුතුය; උපකාරය සඳහා ශක්තිමත් ඇදහිල්ලකින් දෙවියන්වහන්සේ දෙස බලමින්. ‘ධර්මිෂ්ඨ මනුෂ්‍යයෙකුගේ ක්‍රියාකාරී උෂ්ණ යාච්ඤාව බොහෝ සාර්ථක වෙයි.’”

> “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.

> “रारोमग्रानि खौनो मोनसेबो बबेबायहाय जायो। दानि मावनाय आरि मोनखांख्रानाय सोमोन्दो गिर्जारि जायगायाव बेसेनांगासिनो गेदेर, बेनि समाव आलोराव थाङोना थानाय से गोबां नङा-दङ कंपनीआव गोजौनि अब्राब्रिसिनायखौ नैदेरना हायनो सिगांथि-सांथि मावगोना थागोन। नाथाय बिसोरनि बिनावखौ खासै गोसोआव गिर्जारि फार्सेयाव थाखाय उठायो, मानोना बिसोरनि सोद्रोमा संसारनि रादाबखौ थामोना मावदों।”

> “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.

> “Doa yang sungguh-sungguh daripada sedikit umat yang setia ini tidak akan sia-sia. Apabila Tuhan tampil sebagai Pembalas, Ia juga akan datang sebagai Pelindung bagi semua orang yang telah memelihara iman dalam kemurniannya dan menjaga diri mereka supaya tetap tidak bercela oleh dunia. Pada waktu inilah Allah telah berjanji untuk membela orang-orang pilihan-Nya sendiri yang berseru kepada-Nya siang dan malam, meskipun Ia bersabar lama terhadap mereka.

> “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.

> “တော်မူသောအမိန့်မှာ— ‘မြို့၏အလယ်ကိုဖြတ်၍၊ ယေရုရှလင်မြို့၏အလယ်ကိုဖြတ်သွားလော့။ ထိုမြို့၏အလယ်၌ ပြုလျက်ရှိသော စက်ဆုပ်ရွံရှာဖွယ်အမှုအလုံးစုံကြောင့် ညည်းတွား၍ ငိုကြွေးသောသူတို့၏ နဖူးပေါ်၌ အမှတ်တံဆိပ် ခတ်လော့’ ဟူ၍ ဖြစ်သည်။ ဤသို့ ညည်းတွားငိုကြွေးသောသူတို့သည် အသက်၏စကားတော်များကို ကြေညာလျက်ရှိခဲ့ကြသည်။ သူတို့သည် အပြစ်ကိုထောက်ပြကြ၍၊ အကြံပေးကြ၍၊ တိုက်တွန်းတောင်းပန်ကြလေသည်။ ဘုရားသခင်ကို မရိုသေမလေးစားဘဲ နေခဲ့သောသူအချို့သည် နောင်တရ၍ ရှေ့တော်၌ မိမိတို့၏နှလုံးကို နှိမ့်ချကြသည်။ သို့သော် ထာဝရဘုရား၏ဘုန်းတော်သည် ဣသရေလအပေါ်မှ ထွက်ခွာသွားခဲ့ပြီဖြစ်သည်။ အများအပြားသည် ဘာသာရေးပုံသဏ္ဍာန်များကို ဆက်လက်ထိန်းသိမ်းနေကြသော်လည်း၊ ကိုယ်တော်၏တန်ခိုးနှင့် မျက်မှောက်တော်မူခြင်းမရှိတော့ပေ။” Testimonies, volume 5, 207–210.

To rightly divide the vision of the sealing as set forth by Ezekiel, it is essential to understand the four generations of Adventism. Sister White begins the passage we selected by directly referencing Ezekiel chapter nine, and the portion we have selected also ends with a direct reference of Ezekiel chapter nine. In the passage she says of Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel saw the circumstances that are occurring during the sealing of the one hundred and forty-four thousand.

Untuk membahagikan dengan tepat penglihatan tentang pemeteraian sebagaimana dikemukakan oleh Yehezkiel, adalah penting untuk memahami empat generasi Adventisme. Sister White memulakan petikan yang telah kami pilih dengan merujuk secara langsung kepada Yehezkiel fasal sembilan, dan bahagian yang telah kami pilih itu juga berakhir dengan rujukan langsung kepada Yehezkiel fasal sembilan. Dalam petikan itu, beliau berkata tentang Yehezkiel, “Nabi itu, memandang sepanjang zaman, telah diperlihatkan masa ini dalam penglihatannya.” Yehezkiel melihat keadaan-keadaan yang sedang berlaku semasa pemeteraian seratus empat puluh empat ribu.

In the previous article we identified with three specific passages from the Spirit of Prophecy that Isaiah’s “drunkards of Ephraim,” who in this passage are identified as the “ancient men,” and who in both passages represent the leadership of Jerusalem (Adventism), cannot see that there is to be a mighty manifestation of the power of God as in former years. In this passage the very manifestation of God’s power that they refuse to see will occur as part of the divine judgment which is brought upon them, for it is stated that, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”

Dalam artikel sebelumnya, kita telah mengenal pasti melalui tiga petikan khusus daripada Roh Nubuat bahawa “pemabuk-pemabuk Efraim” dalam Yesaya, yang dalam petikan ini dikenal pasti sebagai “orang-orang tua,” dan yang dalam kedua-dua petikan melambangkan kepimpinan Yerusalem (Adventisme), tidak dapat melihat bahawa akan ada suatu pernyataan besar kuasa Tuhan seperti pada tahun-tahun dahulu. Dalam petikan ini, pernyataan kuasa Tuhan yang sama itulah yang mereka enggan lihat akan terjadi sebagai sebahagian daripada penghakiman ilahi yang didatangkan ke atas mereka, kerana dinyatakan bahawa, “umat itu harus melihat kuasa ilahi dinyatakan dengan nyata, supaya mereka ditinggalkan tanpa alasan.”

Laodicean Adventism refuses to see the manifestation of the latter rain that began sprinkling on September 11, 2001, but they will see the climax of that rainfall when the message of the Midnight Cry is repeated in the last days. That message is Islam of the third Woe. Did not the leadership of ancient Israel, who had just crucified their Messiah watch as the Holy Spirit was poured out at Pentecost?

Adventisme Laodikea enggan melihat manifestasi hujan akhir yang mula direnjis pada 11 September 2001, tetapi mereka akan melihat kemuncak curahan hujan itu apabila pekabaran Seruan Tengah Malam diulangi pada hari-hari terakhir. Pekabaran itu ialah Islam bagi Malapetaka yang ketiga. Bukankah kepimpinan Israel purba, yang baru sahaja menyalibkan Mesias mereka, menyaksikan ketika Roh Kudus dicurahkan pada hari Pentakosta?

The passage is identifying the church, which by context is represented by Ezekiel as Jerusalem, and the members within the church (Jerusalem), are contrasted by a “little company,” who are also identified as those “that walk in the light,” and are the “faithful few.” The Bible teaches that “many” are called, but “few” are chosen. The subject of the passage includes the wrath of God that is brought upon His people. The people have brought their judgment upon themselves, but God is specific in emphasizing that it is His angels that accomplish the work of destruction. God never lies, and He has promised that it is He that visits the iniquity of men unto the third and fourth generation. To attribute the execution of judgment to any other than God is to deny His character, and suggest He is a liar.

Petikan itu sedang mengenal pasti gereja, yang menurut konteks diwakili oleh Yehezkiel sebagai Yerusalem; dan anggota-anggota di dalam gereja (Yerusalem) dipertentangkan dengan suatu “rombongan kecil,” yang juga dikenal pasti sebagai mereka “yang berjalan dalam terang,” dan merupakan “segelintir yang setia.” Alkitab mengajarkan bahawa “banyak” yang dipanggil, tetapi “sedikit” yang dipilih. Pokok bahasan petikan itu mencakup murka Allah yang didatangkan ke atas umat-Nya. Umat itu telah mendatangkan hukuman mereka ke atas diri mereka sendiri, tetapi Allah dengan tegas menekankan bahawa malaikat-malaikat-Nyalah yang melaksanakan pekerjaan pembinasaan. Allah tidak pernah berdusta, dan Dia telah berjanji bahawa Dialah yang membalaskan kesalahan manusia sampai kepada keturunan yang ketiga dan keempat. Mengaitkan pelaksanaan hukuman kepada siapa pun selain Allah bererti menyangkal sifat-Nya, dan menyiratkan bahawa Dia adalah pendusta.

The passage identifies that when the destroying angels of Ezekiel begin to go through Jerusalem, that it is then that, “the ministry of His wrath commences.” God’s wrath begins with Jerusalem, which is his church, which is Laodicean Adventism.

Petikan itu mengenal pasti bahawa apabila malaikat-malaikat pembinasa dalam Yehezkiel mula menjelajahi Yerusalem, pada saat itulah “pelayanan murka-Nya bermula.” Murka Allah bermula dengan Yerusalem, yakni gereja-Nya, iaitu Adventisme Laodikia.

> For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

> Ka nako e fihlile ya gore katlholo e simolole mo ntlong ya Modimo; mme fa e simolola pele mo go rona, bokhutlo jwa ba ba sa utlweng efangele ya Modimo e tla nna bofe? 1 Petere 4:17.

God’s wrath is accomplished by God’s angels, and when their work begins, they are commanded to “smite,” all and to “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.” The wrath of God is carried out by holy angels, and the point we are wishing to identify here is that the commencement of God’s ministry of wrath is accomplished in the fourth generation.

Muro wa Xikwembu wu hetisisiwa hi tintsumi ta Xikwembu, naswona loko ntirho wa tona wu sungula, ti lerisiwa ku “ba,” hinkwavo, naswona “mahlo ya n'wina ma nga tshuki ma rivalela, naswona mi nga vi na tintswalo: dlayani hinkwabyo lavakulu ni lavantsongo, tintombhi, ni vana lavatsongo, ni vavasati: kambe mi nga tshuki mi tshinela eka munhu un'wana ni un'wana loyi ku nga ni mfungho ehenhla ka yena; naswona sungulani eswikwetselweni swa Mina.” Muro wa Xikwembu wu endliwa hi tintsumi to kwetsima, naswona mhaka leyi hi lavaka ku yi kombisa laha hi leswaku ku sungula ka vutirheli bya Xikwembu bya muro ku hetisisiwa eka rixaka ra vumune.

We will continue this study in the next article.

Re tla tsweletsa thuto ena mo setlhogong se se latelang.

> And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:8–12.

> Dobie tei daripa, ka pumbuhatri nup kandan tu debata o Tuhan, Aku mamaluat tu angka raja-raja, dohot tu angka anak ni raja, dohot tu saluhut na marpakaian na asing. Jala di ari na sarupa i pe Aku mamaluat tu saluhut nasida na marloncat di ambang, na mangisi jabu ni tuan nasida marhite hamargaon dohot pangotooto. Jala di ari i ma, didok Tuhan, na so ra adong soara ni tangis sian pintu ni ikan, dohot haholongan sian bagian na paduahon, dohot hagugun bolon sian angka dolok. Tarilo ma hamu, ale angka pangisi ni Maktesh, ai saluhut bangso ni pardagang nunga dipabinsar; saluhut nasida na mamorsan perak nunga dipatuduhon. Jala di partingkian i ma, Aku na mangalului Jerusalem marhite palito, jala mamaluat tu angka jolma na marhenti di hamiraon nasida, na mandok di bagasan rohana: Tuhan ndang na mambahen na denggan, jala ndang pe mambahen na jahat. Sepania 1:8–12.

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