Article

# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Eighteen

Buku Joel dan Gereja Masehi Advent Hari Ketujuh Laodikia - Bilangan Lapan Belas

Number Eighteen

နံပါတ် ဆယ့်ရှစ်

Author

Jeff Pippenger

Published

December 25, 2025

Formats

PDF Unavailable
Word Unavailable
Song MP3

We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.

Kitin tukanin mi usapan iti tulag ken Abram, ket saan tayo pay a nairaman ti paset ti padto ni Abram a diretso a nakikadua kadagiti panglukat a bersikulo ti libro ni Joel. Ti padto ni Abram maipapan kadagiti 400 a tawen ti pannakaadipen, a naisurot iti 430 a tawen ni Pablo, ket mangpataud iti mammadto a kayarian a maitunos iti 1290 a tawen ti Daniel 12:11. Ti padto a 1290 a tawen iti bersikulo onse ket isu ti omega a mammadto a panawen ti linya dagiti 430 a tawen ni Abram ken ni Pablo. Daytoy a kinapudno ket maysa a paset ti maiparangarang iti maudi nga aldaw a mangisina kadagiti masirib ken kadagiti nadangkes.

Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.

Berhubung dengan nubuatan omega 430 tahun terdapat lambang “empat keturunan”, yang menandai suatu masa percobaan bagi bangsa yang menahan umat pilihan Tuhan dalam perbudakan. Bagi Musa itu adalah Mesir; bagi seratus empat puluh empat ribu, yang menyanyikan nyanyian Musa, itu adalah sejarah Amerika Serikat dari tahun 1798 sampai kepada undang-undang hari Minggu. Amerika Serikat, yang dalam Wahyu pasal tiga belas dilambangkan sebagai “binatang dari bumi”, bermula seperti anak domba dan berakhir dengan berbicara seperti naga. Yusuf, suatu lambang dari Anak Domba, melambangkan masa damai yang relatif di Mesir, sampai bangkit seorang Firaun yang baru dan perbudakan pun dimulai. Dengan demikian, bangsa yang dihakimi pada keturunan yang keempat, yang bagi Musa adalah Mesir, adalah Amerika Serikat. Umat sisa dihakimi pada waktu undang-undang hari Minggu, sebagaimana dilambangkan oleh tulah-tulah yang bagi orang Ibrani memuncak dengan darah pada tiang pintu mereka, dan sesudah itu bagi bangsa Mesir di Laut Teberau. Yusuf dan Musa melambangkan seorang Firaun yang baik dan seorang Firaun yang jahat, yang bagi Amerika Serikat mula-mula adalah anak domba, lalu naga.

Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.

Bung profet bilong Abram long kot long namba foa jeneresen i putim insait tu dispela tok tru olsem pinis bilong taim bilong grasia em i go isi isi long ol narapela lain, long wanem, insait long inapim profet bilong Abram long taim bilong Moses, i no long Isip tasol we taim bilong grasia i pas pinis, tasol i gat yet taim i stap bilong ol Amor long pulimapim kap bilong ol long taim bilong grasia—bihain long Isip i bin pulimapim bilong ol pinis. Retpela Solwara long Isip em i olsem Sunday law bilong Yunaitet Stets, na bihain “olgeta arapela kantri long raun bilong graun” bai “bihainim eksampel” bilong Yunaitet Stets, olsem ol Amor i makim bihain long Isip i pas pinis long taim bilong grasia.

The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.

Amaori adalah salah satu daripada sepuluh suku yang menandai dunia dari sungai Mesir hingga sungai Babilon dalam perjanjian Abram; oleh itu, Amaori melambangkan bangsa-bangsa di dunia, yang menutup masa percubaan masing-masing sebagai bangsa, selepas undang-undang Ahad di Amerika Syarikat. Amaori ialah lambang alkitabiah bagi penghakiman yang ditutup atas dunia, dan hal itu berlaku pada generasi ketiga dan keempat. Laut Merah ialah lambang penutupan masa percubaan bagi Amerika Syarikat, dan Amaori melambangkan bangsa-bangsa yang secara beransur-ansur menutup masa percubaan mereka sehingga masa percubaan manusia berakhir. Oleh itu, Amaori ialah lambang bagi tempoh krisis undang-undang Ahad di Laut Merah hingga kepada pembebasan oleh angin timur, apabila jalan pelepasan dibukakan bagi umat Allah.

But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.

Ngwelsap wa Abram ọ́sọ̀ṅ ke ikọ̀kpọ̀ho ikpọ̀ afo ọ̀kọn̄kpe inọ̄ itie mme owo Abasi emi ẹsịt esịt Red Sea nte “ikọ̀kpọ̀ho ikpọ̀ afo anọ.” Ke ini anyi amadịkpọn̄, mme utịp emi anyi ekeme ndidịkpọn̄, ke mmọ ikọ̀kpọ̀ho “mme afo anọ” ke akpa usụn̄ usụn̄ ita Abram, anyi eyekere usụn̄ ibo ye usụn̄ ita ke ọgbakọ Abraham. Usụn̄ ibo edi isua ikpọn̄ 17, ye usụn̄ ita, edi nte, isua ikpọn̄ 22.

In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.

Katika Danieli sura ya kumi na mbili, vipindi vitatu vya kinabii vinatambulishwa, na vyote vinawakilisha wakati wa kinabii uliokoma mwaka 1844. Vipindi hivyo vitatu vinafunuliwa katika siku za mwisho, na vipindi hivyo vitatu vinawakilisha kuongezeka kwa maarifa kunakowapata watu wa Mungu katika siku za mwisho. Kristo akiwa ndiye mtu aliyevaa kitani, anaweka wazi kipindi cha kwanza kati ya vile vipindi vitatu vya kinabii katika aya ya saba, na kwa kufanya hivyo, anajilinganisha na malaika wa Ufunuo kumi, ambaye hasimami juu ya maji, bali juu ya nchi na bahari.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Malaika yang kulihat berdiri di atas laut dan di atas bumi itu mengangkat tangannya ke langit, lalu bersumpah demi Dia yang hidup sampai selama-lamanya, yang menciptakan langit dan segala yang ada di dalamnya, dan bumi serta segala yang ada di dalamnya, dan laut serta segala yang ada di dalamnya, bahwa tidak akan ada penundaan lagi. Wahyu 10:5, 6.

In verse seven of chapter twelve the man in linen also swears by Him that lives forever.

Di ayat tujuh pasal dua belas itu, orang yang berpakaian lenan itu juga bersumpah demi Dia yang hidup selama-lamanya.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth forever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Lalu aku mendengar orang yang berpakaian lenan itu, yang berada di atas air sungai itu, ketika ia mengangkat tangan kanannya dan tangan kirinya ke langit, lalu bersumpah demi Dia yang hidup selama-lamanya, bahwa semuanya itu akan berlangsung selama satu masa, dua masa, dan setengah masa; dan apabila ia telah menyelesaikan penghancuran kekuatan umat yang kudus, maka segala perkara ini akan digenapi. Daniel 12:7.

We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.

Kita diberitahu melalui ilham bahawa garis nubuatan yang sama yang terdapat dalam kitab Daniel diteruskan dalam kitab Wahyu, dan pemahaman Millerit ialah bahawa kedua-dua gambaran ini merupakan petikan-petikan yang selari tentang Kristus. Kristus sebagai Malaikat yang memegang kitab kecil, yang menandakan berakhirnya penerapan masa nubuatan pada tahun 1844 dalam kitab Wahyu, dan Kristus sebagai Lelaki berpakaian kain lenan dalam kitab Daniel, yang menandakan bahawa apabila undang-undang Ahad di Amerika Syarikat dikuatkuasakan, segala keajaiban dalam penglihatan terakhir Daniel akan diselesaikan. Dalam sejarah suci itu, yang mendahului dan memuncak pada undang-undang Ahad, umat Tuhan akan diserakkan untuk suatu tempoh yang dilambangkan oleh simbol 1260. Tempoh penyerakan yang mendahului undang-undang Ahad itu dinyatakan dalam Wahyu fasal sebelas, di mana Musa dan Elia dibunuh dan mati di jalan selama tiga setengah hari, yang merupakan suatu simbol bagi 1260.

In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.

Dalam ayat ketujuh, orang yang berpakaian linen itu menyatakan bahawa apabila penyerakan kuasa umat kudus itu telah genap tiga setengah harinya, maka “keajaiban-keajaiban” yang menimpa umat Allah pada akhir zaman akan selesai. Kami menutup rencana yang lalu dengan ulasan Sister White tentang Zakharia fasal tiga. Kalimat yang pertama menyatakan, “Penglihatan Zakharia tentang Yosua dan Malaikat itu berlaku dengan kekuatan yang khusus kepada pengalaman umat Allah dalam adegan-adegan penutup hari pendamaian yang besar.” Dalam fasal itu, dan dalam ulasan terilham Sister White atas fasal itu, seratus empat puluh empat ribu itulah “orang-orang yang menjadi suatu keajaiban.” “Keajaiban-keajaiban” dalam penglihatan terakhir Daniel yang disempurnakan oleh undang-undang Ahad, ialah “keajaiban-keajaiban” yang berkaitan dengan pemeteraian umat Allah.

Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.

Daniel pasal dua belas menyediakan terang yang memeteraikan seratus empat puluh empat ribu pada akhir zaman. Terang itu dilambangkan oleh tiga masa nubuatan, yang semuanya telah dikenal pasti dan ditegakkan sebagai kebenaran dalam sejarah Millerite. Ketiga-tiga masa itu dikemukakan dalam tiga ayat dan merupakan tiga tiang yang menopang struktur kebenaran. Struktur kebenaran itu ditegakkan melalui suatu proses tiga langkah. Proses tiga langkah itu dilambangkan, dalam petikan sembilan ayat (4–12), oleh tiga ayat yang mengemukakan masa nubuatan. Ketiga-tiga masa nubuatan itu, apabila didekati daripada pemahaman asas Millerite, menghasilkan tiga masa simbolik yang ditakrifkan selaras dengan pemahaman Millerite, tetapi tidak menerapkan unsur masa.

The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.

Di tiga periode itu terletak di dalam bagian Kitab Suci yang justru mendefinisikan “proses nubuatan dimeteraikan—lalu dibuka,” termasuk uraian alkitabiah klasik tentang suatu proses pengujian yang bertingkat tiga. Sembilan ayat yang dimulai dengan Daniel diperintahkan untuk memeteraikan kitabnya, adalah ayat-ayat yang sama di mana tiga periode itu dikemukakan; dan di dalam sembilan ayat itu proses pemurnian yang terlaksana ketika kebenaran dibuka dinyatakan sebagai “disucikan, diputihkan, dan diuji.” Tiga periode dalam tiga ayat itu merupakan pertambahan pengetahuan, pada waktu kesudahan, pada hari-hari yang terakhir, yang melambangkan proses pengujian dan pemeteraian terakhir atas umat perjanjian Allah. Sejarah itulah tempat “keajaiban-keajaiban” simbolis yang menimpa umat Allah pada hari-hari yang terakhir dikemukakan. Silakan baca kembali paragraf ini.

The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.

Nako tse tharo, mo ditemaneng tse tharo mo karolong ya ditemana tse robongwe, di emela setlhoa sa buka ya Daniele, mme setlhoa se se emetsweng foo ke setlhoa sa mola wa boporofeti wa ka fa teng; ke polelo ya kafa lefika le “kgaolwang” ka teng mo thabeng, ntle le diatla, e leng polelo ya masalela. Mola oo wa ka fa teng o emetswe mo dikgaolong tsa lesome le lesome le bobedi, mme setlhoa sa mola wa kwa ntle wa boporofeti se mo ditemaneng tsa bofelo tsa kgaolo ya lesome le bongwe, le mo ditemaneng tsa ntlha tse mmalwa tsa Daniele lesome le bobedi.

Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.

Masa tiga tempoh itu juga merupakan kemuncak penglihatan-penglihatan daripada kesaksian sungai Ulai dan Hiddekel, dan ketiga-tiga ayat itu merangkumi suatu tempoh nubuat yang melambangkan penggenapan klimaktik bagi nubuat waktu perjanjian yang mengemukakan kedua-dua Abram dan Paul sebagai saksi. Yesus, sebagai Lelaki yang berpakaian linen, berada dalam ayat tujuh, berjalan di atas air. Dalam ayat sebelas, dua suara, yang juga merupakan suara Kristus, Abram dan Paul berdiri untuk memberikan kesaksian. Dalam ayat dua belas, sejarah pemeteraian umat Tuhan dilambangkan, kerana seratus empat puluh empat ribu itu adalah perawan, dan para perawan mengalami perumpamaan sepuluh perawan itu, dan berkat dalam ayat dua belas adalah ke atas mereka yang menantikan. Mereka yang menantikan dalam perumpamaan itu, dan yang “diberkati,” ialah mereka yang menerima pakaian yang membolehkan mereka masuk ke dalam perkahwinan itu, apabila pintu ditutup.

In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.

වචන හතවන පදයේදී, යේසුස් වහන්සේ ජලය මත ගමන් කරමින් සිටින සේ පෙනේ; එය භය උපදවයි. එහෙත් පේත්‍රස් විශ්වාස කිරීමට තීරණය කර, ගමන් කිරීමටත් දෙවියන් වහන්සේට මහිමය දීමටත් ආරම්භ කරයි. නමුත් පේත්‍රස් බොහෝ විට පංති දෙකම සංකේතවත් කරයි; එසේම, ඔහුගේ විනිශ්චය කාලය පැමිණි කල, එම මහිමය නැවත භයට හැරේ. හතවන පදයේ ස්ථානගත කර ඇති පළමු කාලපරිච්ඡේදය, පළමු දූතයාගේ පණිවිඩය නියෝජනය කරයි. යේසුස් වහන්සේ ජලයන් මත සිටින සේ පෙනේ; එය භය සහ පළමු දූතයාගේ සංකේතයකි. අනතුරුව යේසුස් වහන්සේ, ඉරිදා නීතියේ විනිශ්චයට පෙර, තම ජනතාව මහිමයට පත් කරන කාලපරිච්ඡේදයක් හඳුන්වා දෙයි. දූතයන් තිදෙනාගේ අංග තුනම හතවන පදය තුළ අන්තර්ගතය; මන්ද හතවන පදය, දූතයන් තිදෙනා නියෝජනය කරන පද තුනෙන් පළමුවැන්න වන බැවිනි.

Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”

Ayat sebelas memberikan suatu “penggandaan” melalui kesaksian omeganya terhadap suara-suara alfa Abram dan Paulus. Suara mereka yang “digandakan” bergabung untuk mengemukakan nubuatan waktu perjanjian itu, dan ayat sebelas menggenapi nubuatan tersebut sebagai omega, dengan mengidentifikasi periode kenabian yang berakhir dengan kejatuhan Babel pada tahun 1798, dan dengan demikian melambangkan kejatuhan Babel ketika Mikhael bangkit pada akhir zaman. Dalam ayat sebelas kita mendapati suatu penggandaan para nabi, dan suatu periode yang mewakili dua kejatuhan Babel, sehingga melambangkan pekabaran malaikat kedua yang mengumumkan bahwa, “Babel sudah rubuh, sudah rubuh.”

Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.

Ayat tujuh adalah pekabaran malaikat pertama, dan ayat sebelas adalah pekabaran malaikat kedua, dan ayat dua belas, yaitu Daniel 12*12 atau Daniel 144, berbicara tentang pembedaan antara orang bijaksana dan orang bodoh, yang dilaksanakan dalam proses penghakiman yang berakhir dengan pernyataan tabiat pada krisis penghakiman. Ayat dua belas adalah pekabaran malaikat ketiga yang mengidentifikasi bagaimana dunia dibagi menjadi dua golongan, dan pasangan dari penggambaran lahiriah malaikat ketiga tentang pembagian itu sendiri ialah pembagian batiniah dari malaikat ketiga yang dinyatakan dalam ayat dua belas. Ayat tujuh, sebelas, dan dua belas adalah pekabaran ketiga malaikat, dan ayat-ayat itu adalah terang yang dimeteraibukakan pada hari-hari terakhir. Tersingkapnya ketiga ayat ini pada hari-hari terakhir selaras dengan Wahyu pasal sepuluh.

Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.

Kristus sebagai malaikat yang kuat itu, demikian juga sebagai Singa dari suku Yehuda dalam pasal sepuluh, berseru seperti seekor “singa,” dan auman-Nya menghasilkan tujuh guruh yang dimeteraikan, sebagaimana Daniel pasal sepuluh. Keduanya merupakan bagian-bagian yang sejajar. Oleh sebab itu, ketiga masa dalam pasal dua belas itu juga adalah ketujuh guruh dalam Wahyu sepuluh.

The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.

“Kilaatuh na pitu” rae sai ta ka ekspreson atu kona ba Kristu nu’udar Alfa no Omega, tanba simbólizmu prinsípál hosi “kilaatuh na pitu” mak atu representa “deskripsaun eventu sira” ne’ebé akontese hosi 1798 to’o 1844, ne’ebé repete iha “eventu futuru” sira ne’ebé “sei revela tuir ninia ordem” iha istória hosi nain sanulu resin haat no haat rihun. Nunee, “kilaatuh na pitu” mak símbolu ida hosi Alfa no Omega; ne’ebé mós mak hahú no remata; dahuluk no ikus liu, fundasaun no templu; fatin-kantu no pedra-taka-ruin nian—kilaatuh na pitu.

The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.

Sengsɛng a ɔwɔ mmerɛnsa no ho wɔ Daniel ti du-mmienu no mu no sɛ ɛsɛ sɛ ɛhyia sengsɛng a ɔwɔ aprammiri ason no ho no, efisɛ wɔyɛ nkɔmhyɛ kwan koro no ara. Wɔ bere a edi kan no mu no, Kristo ma ne nsa abien nyinaa kɔ soro, sɛnea Ɔyɛ no wɔ Adiyisɛm ti du mu de nsa baako yɛ no no. Wɔ Adiyisɛm ti du mu no, Ne nsa no bɛyɛ agyiraehyɛde a ɛkyerɛ nkɔmhyɛ bere no dwumadi awiei, na ɛhyɛ nsakrae a efi nkɔmhyɛ mmerɛ mu kɔ nkɔmhyɛ mmerɛ kɛkɛ no ase. Saa nsakrae no a ɛfa nkɔmhyɛ mmara titiriw a Millerfo de dii dwuma ho no, wɔyɛɛ no sɛ sunsuma a ɛda nsakrae kɛse a efi ankasa mu kɔ honhom mu wɔ Kristo bere so no adi.

The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.

బహుశ్రేష్ఠ ప్రజల ప్రవచన రేఖకు సంబంధించిన ప్రధాన ప్రవచన నియమాన్ని స్థాపించుటకై అపొస్తలుడైన పౌలు లేపబడెను. ఆత్మీయ ఇశ్రాయేలు ఆరంభముననే, నిబంధనయనే స్వరూపాన్నే పునర్నిర్వచించు ఒక ప్రధాన ప్రవచన నియమం స్థాపించబడెను. ఆ తరువాత నుండి అబ్రాహాము సంతానమై యుండుట అనగా రక్తసంబంధముచేత కాదు, విశ్వాసముచేత అబ్రాహాము సంతానమై యుండుటయే. ఆ ప్రవచన సూత్రము ప్రధానముగా పౌలు కలముద్వారా స్థాపించబడెను; ఈ విషయములో అతడు ప్రకటన గ్రంథము పదవ అధ్యాయములోని క్రీస్తుకు మాదిరియై, 1844 సంవత్సరమున కాలమునకు సంబంధించిన ప్రవచన ప్రయోగమును మార్చి ముగించెను.

The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.

Perjanjian dengan umat manusia dilambangkan oleh pelangi, dan Bahtera Nuh melambangkan suatu jangka waktu, sebelum dan sesudah air bah, ketika belum ada suatu umat pilihan yang dikenal secara khusus. Panggilan Abraham melambangkan suatu perubahan besar dan penting dalam hubungan profetik Allah dengan umat manusia. Perjanjian yang diadakan dengan Abraham melambangkan suatu pergeseran besar dalam garis sejarah perjanjian, dan dengan demikian menubuatkan pergeseran besar dari harfiah kepada rohani pada zaman Paulus, dan dari penerapan waktu kepada tanpa penerapan waktu pada tahun 1844.

The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”

ការផ្លាស់ប្តូរដំបូងក្នុង​សេចក្តីសញ្ញា​របស់​ព្រះ​ជាមួយ​មនុស្សជាតិ គឺ​សួនច្បារ​អេដែន ហើយ​ការផ្លាស់ប្តូរ​ដ៏ច្បាស់លាស់​នោះ​គឺ​ការកំណត់ហាមឃាត់​ទាក់ទង​នឹង​ដើមឈើ​នៃ​ជីវិត ហើយ​វា​ក៏​បាន​បង្កើត​ឲ្យ​មាន​ការផ្លាស់ប្តូរ​នៃ​សម្លៀកបំពាក់​ផងដែរ គឺ​ពី​ពន្លឺ​ខាងវិញ្ញាណ​ទៅជា​ស្បែក​កូនចៀម​ពិតប្រាកដ។ ការផ្លាស់ប្តូរ​ធំ​បន្ទាប់​ក្នុង​ប្រវត្តិសាស្ត្រ​នៃ​សេចក្តីសញ្ញា គឺ​ទឹកជំនន់ ដែល​លោកណូអេ​តំណាង​ឲ្យ ដូច​ដែល​អាដាម​បាន​តំណាង​ក្នុង​ការផ្លាស់ប្តូរ​ធំ​ដំបូង​នៃ​សេចក្តីសញ្ញា។ បន្ទាប់មក គឺ​ការផ្លាស់ប្តូរ​ទៅកាន់​ប្រជាជន​ដែល​បាន​ជ្រើសរើស​ជាមួយ​អាប់រ៉ាម ដែល​នាំ​ទៅដល់​លោកម៉ូសេ ដែល​នាំចូល​គោលការណ៍​ទំនាយ​ថា មួយ​ថ្ងៃ​តំណាង​ឲ្យ​មួយ​ឆ្នាំ។ គោលការណ៍​នោះ​មាន​សុពលភាព​រហូត​ដល់​ឆ្នាំ 1844 នៅពេល​ដែល​មាន​ការផ្លាស់ប្តូរ​ធំ​មួយ​ទៀត​នៃ​សេចក្តីសញ្ញា។ នៅ​ក្នុង​សម័យ​ដ៏អស្ចារ្យ​នៃ​ប្រវត្តិសាស្ត្រ​សេចក្តីសញ្ញា តែងតែ​មាន​ការផ្លាស់ប្តូរ​ធំ​មួយ​នៅ​ក្នុង​គោលការណ៍​មួយ​នៃ​ព្រះបន្ទូល​ទំនាយ​របស់​ព្រះ។ ការផ្លាស់ប្តូរ​នោះ ក្នុង​អំឡុង​ប្រវត្តិសាស្ត្រ​របស់​មនុស្ស​មួយ​សែន​បួន​ម៉ឺន​បួន​ពាន់​នាក់ គឺ​ថា អាល់ហ្វា អូមេហ្គា គឺ​ជា​សេចក្តីពិត។ អាល់ហ្វា និង​អូមេហ្គា គឺ​ជា​គោលការណ៍​ដែល​ថា ទីបញ្ចប់​តែងតែ​ត្រូវ​បាន​បង្ហាញ​ដោយ​ទីចាប់ផ្តើម នៅ​ក្នុង​ព្រះបន្ទូល​របស់​ព្រះ។ ភ្ជាប់​ជាមួយ​នឹង​គោលការណ៍​អាល់ហ្វា និង​អូមេហ្គា​នោះ គឺ​រចនាសម្ព័ន្ធ​បី​ជាន់​របស់​ពាក្យ​ហេប្រឺ «សេចក្តីពិត»។

The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.

Peralihan besar nubuat sepanjang sejarah umat sisa secara langsung dilambangkan dalam setiap sejarah perjanjian yang utama, demikian pula dalam garis-garis kebenaran yang lain. “Kunci” yang diletakkan atas Eliakim dalam Yesaya 22:22 adalah kunci yang sama yang diberikan kepada Petrus di Panium dalam Matius pasal enam belas. Kunci itu diberikan kepada jemaat Filadelfia, dan William Millerlah yang diberi kunci yang memungkinkannya menghubungkan dirinya dengan prinsip satu hari ganti satu tahun yang telah dicatat oleh Musa pada masa sejarah Musa, yang melambangkan sejarah kaum Millerit. Keterkaitan Miller dengan nubuatan Musa dilambangkan oleh keterkaitan Paulus dengan nubuatan Abram. Dan mengapa Miller tidak seharusnya terhubung dengan Musa, sedangkan keselamatan Musa di dalam sebuah bahtera telah terhubung dengan keselamatan Nuh di dalam sebuah bahtera untuk mengikat kedua perjanjian itu bersama-sama. Pergeseran-pergeseran penerapan nubuat yang bermula di Eden menunjukkan bahwa suatu penyingkapan besar terang nubuat dikenali dalam sejarah umat perjanjian yang terakhir—seratus empat puluh empat ribu. Saya berpendapat bahwa peralihan besar nubuat itu dilambangkan oleh ketujuh guruh, yang secara langsung berhubungan dengan tiga masa dalam Daniel pasal dua belas, dan hal-hal ini hanya dikenali apabila menerapkan prinsip alfa dan omega dalam suatu penerapan baris demi baris yang berdiri di atas struktur kebenaran tiga langkah.

In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.

Ding le baao doˊh tsiang “sì-kî m̄-koh ū” ê sîn-kîng ê chêng-bīn, Ki-tok tiên ín-ji̍p hit chhit ê luî-tiaⁿ; chiah ê luî-tiaⁿ kah Tân-í-lí chapter cha̍p-jī ê chin-lí kāng-khoán, lóng sī hong-bí khí-lâi ê. Tân-í-lí chapter cha̍p-jī lāi hit ūn pê linen saⁿ ê lâng giâ khílâi nn̄g chiah chhiú ê sîn-kîng, sī í Tân-í-lí ê chheh ê khai-hong ūi khìng; Revelation chapter cha̍p lāi Ki-tok, hit Sài, ê sîn-kîng, to̍h sī hit chhit ê luî-tiaⁿ ê hong-bí. Sister White kā hit chhit ê luî-tiaⁿ ê hong-bí kah Tân-í-lí ê chheh ê hong-bí siong-thiàu tī tsi̍t-khí.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Selepas ketujuh-tujuh guruh itu memperdengarkan suara mereka, perintah diberikan kepada Yohanes sebagaimana kepada Daniel berkenaan kitab kecil itu: ‘Meteraikanlah segala perkara yang telah diucapkan oleh ketujuh-tujuh guruh itu.’ Hal-hal ini berkaitan dengan peristiwa-peristiwa yang akan datang, yang akan dinyatakan menurut urutannya.” The Seventh-day Adventist Bible Commentary, jilid 7, 971.

The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.

๗ ฟ้าร้องนั้นถูกกำหนดความหมายไว้โดยพระธรรมวิวรณ์บทที่สิบ และโดยพระวิญญาณแห่งคำพยากรณ์ ตลอดจนโดยประวัติศาสตร์ของชาวมิลเลอร์ไรต์ตั้งแต่ปี 1840 จนถึงปี 1844 ซึ่งถูกทำซ้ำอีกในประวัติศาสตร์ของชนหนึ่งแสนสี่หมื่นสี่พันคน ในข้อความตอนเดียวกันนั้นยังกล่าวว่า “ความสว่างพิเศษที่ประทานแก่ยอห์นซึ่งถูกสำแดงออกในฟ้าร้องทั้งเจ็ดนั้น เป็นการพรรณนาเหตุการณ์ต่าง ๆ ซึ่งจะบังเกิดขึ้นภายใต้ข่าวของทูตสวรรค์องค์ที่หนึ่งและองค์ที่สอง มิใช่สิ่งที่ดีที่สุดสำหรับประชาชนที่จะรู้เรื่องเหล่านี้ เพราะความเชื่อของเขาทั้งหลายจำต้องถูกทดสอบ ในระเบียบของพระเจ้า ความจริงอันน่าอัศจรรย์และก้าวหน้ายิ่งจะถูกประกาศ” ชาวมิลเลอร์ไรต์มิได้เข้าใจว่าพวกเขาจะต้องเผชิญกับความผิดหวังสองครั้ง เพราะการขาดความเข้าใจของพวกเขานั้นถูกกำหนดไว้เพื่อทดสอบพวกเขา ชาวมิลเลอร์ไรต์มิได้คาดคิดถึง “ความจริงที่ก้าวหน้ายิ่ง” ใด ๆ กล่าวคือ พวกเขามิได้คาดหมายถึง “การเปลี่ยนแปลงเชิงพยากรณ์ครั้งสำคัญ” ใด ๆ ในประวัติศาสตร์แห่งพันธสัญญา

Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.

ថ្វីបើ «មិនមែនជាការល្អបំផុតសម្រាប់» ប្រជាជន​មីឡឺរ៉ាយត៍ «ឲ្យដឹងអំពីរឿងទាំងនេះ» ក៏ដោយ ក្រុម​មួយ​សែន​សែសិប​បួន​ពាន់​នាក់ ត្រូវបាន​សាកល្បង​ដោយ​ប្រវត្តិសាស្ត្រ​ដដែល​នោះ ប៉ុន្តែ​មិនមែន​ដោយ​ការយល់ច្រឡំ​ប្រវត្តិសាស្ត្រ​ដោយ​ស្លូតត្រង់​ទេ តែ​ដោយ​មិន​យល់​អំពី​ប្រវត្តិសាស្ត្រ​មួយ ដែល​អ្នក​ត្រូវបាន​ទាមទារ​ឲ្យ​ដឹង។ នេះ​ជា​ការ​សាកល្បង​ដដែល គ្រាន់តែ​បញ្ច្រាស​ប៉ុណ្ណោះ។ យ៉ូហាន នៅ​ក្នុង​វិវរណៈ ជំពូក ១០ ជា​ចម្បង​បំផុត កំពុង​តំណាង​ឲ្យ​ក្រុម​មួយ​សែន​សែសិប​បួន​ពាន់​នាក់ ហើយ​តែ​ជា​អនុបន្ទាប់​ប៉ុណ្ណោះ​ដល់​ចលនា​មីឡឺរ៉ាយត៍​នៃ​ទេវតា​ទី​មួយ និង​ទី​ពីរ។ ការនេះ​ត្រូវបាន​ទទួលស្គាល់ នៅ​ពេល​អ្នក​ឃើញ​ថា យ៉ូហាន​ត្រូវបាន​ជូនដំណឹង​ជាមុន​អំពី​ការ​បរិភោគ​សៀវភៅ​តូច​នោះ​របស់​គាត់​ថា វា​នឹង​ផ្អែម ហើយ​បន្ទាប់​មក​ជូរចត់។ វា​មិនមែន​ជា​ការ​ល្អ​បំផុត​សម្រាប់​ពួក​មីឡឺរ៉ាយត៍​ឲ្យ​ដឹង​ថា នោះ​មាន​ន័យ​អ្វី​ទេ ប៉ុន្តែ​យ៉ូហាន​តំណាង​ឲ្យ​ប្រជាជន​មួយ​ក្រុម ដែល​ដឹង​ជាមុន​អំពី​អ្វី​ដែល​កើតឡើង នៅ​ពេល​ពួក​មីឡឺរ៉ាយត៍​បាន​បរិភោគ​សៀវភៅ​តូច​នោះ។

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> ហើយ​ខ្ញុំ​បាន​ទៅ​កាន់​ទេវតា ហើយ​និយាយ​ទៅ​កាន់​គាត់​ថា៖ «សូម​ប្រទាន​សៀវភៅ​តូច​នោះ​មក​ខ្ញុំ»។ គាត់​ក៏​និយាយ​មក​ខ្ញុំ​ថា៖ «ចូរ​យក​វា​ទៅ ហើយ​បរិភោគ​វា​ចុះ; វា​នឹង​ធ្វើ​ឲ្យ​ពោះ​របស់​អ្នក​ល្វីង ប៉ុន្តែ​នៅ​ក្នុង​មាត់​របស់​អ្នក វា​នឹង​ផ្អែម​ដូច​ទឹកឃ្មុំ»។ ហើយ​ខ្ញុំ​ក៏​យក​សៀវភៅ​តូច​នោះ​ចេញ​ពី​ដៃ​ទេវតា ហើយ​បរិភោគ​វា; វា​ផ្អែម​ដូច​ទឹកឃ្មុំ​នៅ​ក្នុង​មាត់​របស់​ខ្ញុំ ប៉ុន្តែ​ពេល​ដែល​ខ្ញុំ​បាន​បរិភោគ​វា​ហើយ ពោះ​របស់​ខ្ញុំ​ក៏​ល្វីង។ វិវរណៈ 10:9, 10។

John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.

Yohane oldongo sedina ni komonanyala e mwenemwenyo oyandja po 1840 ya taalela 1844, etango liityo olondjelo moshitopolwa shelikumi. Eendjovo edi da yelifiwa nawa unene momivanda dhetambo netihetatu no dhiikumi, ndyoka da holola efano lyomwenemwenyo oo, adhi pula no moshili momivanda dhiili ya taalela dhiine.

> And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.

> ဖြစ်၍၊ သူ၏လက်၌ ဖွင့်ထားသော စာအုပ်ငယ်တစ်အုပ်ကို ကိုင်ဆောင်လျက်၊ မိမိ၏ညာခြေကို ပင်လယ်ပေါ်၌လည်းကောင်း၊ ဘယ်ခြေကို မြေပေါ်၌လည်းကောင်း တင်ထား၏။ ခြင်္သေ့ဟောက်သကဲ့သို့ အသံကြီးစွာ ဟစ်ကြွေးလေ၏။ ထိုသို့ ဟစ်ကြွေးပြီးသောအခါ မိုးကြိုးခုနစ်သံတို့သည် မိမိတို့၏အသံများကို ထုတ်ဖော်ကြ၏။ မိုးကြိုးခုနစ်သံတို့သည် မိမိတို့၏အသံများကို ထုတ်ဖော်ပြီးသောအခါ၊ ငါသည် ရေးမှတ်ရန် ပြင်ဆင်နေစဉ်၊ ကောင်းကင်မှ အသံတစ်သံက “မိုးကြိုးခုနစ်သံတို့ ပြောဆိုထုတ်ဖော်သော အရာများကို တံဆိပ်ခတ်၍ထားလော့၊ မရေးနှင့်” ဟု ငါ့အား ဆိုလေ၏။ ဗျာဒိတ်ကျမ်း 10:2–4။

The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.

Lima’ku tumpuŋ pitu” bahau “panyata ari kajadian” ti deka nyadi ba baruh melikat ti keterubah enggau ti kedua, sereta mega “kajadian ba mua hari ti deka dipandangka nitihka atur sida.” “Lima’ku tumpuŋ pitu” nyempamaka pemendar ti madahka sejarah orang Miller diulang baru dalam sejarah saratus empatpuluh empat ribu, lalu pemendar ti udah dibuka segi ba timpuh pengujung berengkah ari taun 1798 enggau seterusnya, nyempamaka pembukaan baru pemendar ba pengujung hari umat Allah Taala. Jesus dalam Revelation sepuluh, setuju enggau Jesus dalam Daniel dua belas. Dalam dua iti petara nya, penyegel enggau pembukaan pemendar penguji ba pengujung hari dipandangka.

Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.

Phe baadhi ba ka ganetša gore Jesu o bolela temaneng ya bošupa, eupša Gabariele o bolela le Daniele ditemaneng tša lesome le tee le lesome le metšo e mebedi; eupša gape go ka kwešišwa gore Jesu o bolela ditemaneng tše tharo ka moka. Ka lehlakoreng le ge e le lefe la taba ye, ke lentšu la Kriste leo le bolelago ka Daniele, gomme dinako tše tharo tša boporofeta khaolong ya lesome le metšo e mebedi ke mantšu a Kriste, gomme O bea pele dinako tše tharo ka sebopego sa therešo. Dinako tše tharo ka moka di tswaletšwe, tša di dira leswao letee la mahlakore a mararo.

Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.

Ayat tujuh membahas penyelesaian keajaiban-keajaiban itu, dengan mengenal pasti pekerjaan terakhir Kristus di Tempat Mahakudus ketika Dia menghapuskan dosa-dosa seratus empat puluh empat ribu orang itu, dan memeteraikan mereka. Ayat pertama mengenal pasti “keajaiban-keajaiban” itu, dan ayat yang terakhir daripada ketiga-tiga ayat itu juga mengenal pasti “keajaiban-keajaiban” itu sebagai mereka yang diberkati kerana menanti dan mengalami suatu kekecewaan yang pertama. Tempoh di tengah-tengah mengenal pasti pemberontakan umat manusia semasa krisis undang-undang Hari Ahad, sambil juga mengenal pasti tempoh yang menuju kepada undang-undang Hari Ahad sebagai suatu tempoh persediaan bagi seratus empat puluh empat ribu orang itu. Semua ayat itu secara langsung mengenal pasti “apa yang akan menimpa” umat Daniel “pada hari-hari yang terakhir.” Ketiga-tiga ayat itu berbicara tentang tema penyucian seratus empat puluh empat ribu orang itu. Tempoh yang pertama selaras dengan tempoh yang ketiga, dan tempoh yang di tengah-tengah melambangkan pemberontakan seluruh dunia ketika mereka mara menuju Armagedon.

If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.

Banna thla pathumte chu thawngri sari an ni ve bawk anih chuan, châng pathumte khân “an inthlâk dân ang zelin hma lama thil thleng tûrte, chu mi thil thleng tûrte chu [puang chhuah] a ni ang” tih an hriatttîr tûr a ni, tin, chû “thil thleng tûrte” chu 1840 atanga 1844 thlengin vantirhkoh pakhatna leh pahnihna hnuaia thil thlengte “thil thlengte ziahfiahna” nên a inrem ang. He hnung zuihna hian a pawm tawh thu tak tak eng emaw zat a awm a, chûngte chu pioneer-te hriatthiamna nên chuan a dang hle, nimahsela thu zawng zawngte chu pioneer-te hriatthiamna nên an inrem vek. Millerite hun atanga tûna thleng hian hrilhlâwkna lama thlak danglamna ropui tak a lo awm tawh a. Ni pakhat chu kum khat tih dân hi entîrna lar tak a ni, mahse chumi bakah pawh a dang a awm bawk. Hrilhlâwkna lama thlak danglamna ropui tak entîr nân chu thawngri sari nên inzawmnaah a lang.

After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.

Selepas Yohanes diberitahu dalam ayat terakhir fasal sepuluh bahawa dia mesti bernubuat lagi, dengan demikian menegaskan bahawa sejarah dalam fasal sepuluh melambangkan kedua-dua pergerakan kaum Millerit dan seratus empat puluh empat ribu orang, dia telah diberikan sebatang tongkat untuk mengukur Bait Suci, tetapi dia diberitahu supaya tidak mengukur pelatarannya.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Lalu diberikan kepadaku sebatang buluh, seperti tongkat; dan malaikat itu berdiri sambil berkata, “Bangunlah, dan ukurlah bait suci Allah, mezbah, dan mereka yang beribadah di dalamnya. Tetapi pelataran yang di luar bait suci itu, tinggalkanlah, dan jangan mengukurnya; karena itu telah diberikan kepada bangsa-bangsa lain, dan kota suci itu akan mereka injak-injak selama empat puluh dua bulan.” Wahyu 11:1, 2.

When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.

Nakong ea ho metha tempele kamora 1844, Johanne o bolelloa hore a tlohele Balichaba, ba emetsoeng e le lebala la ka ntle. Setšoantšo sena ka 1844 se ne se bontša hore Molimo o ne a sa tsoa khetha monyaluoa e mocha oa selekane, ’me ka nako eo ha etsoa phapang pakeng tsa monyaluoa oa Hae le lebala la ka ntle. Morali’abo rōna White o hlakile hore lebala la ka ntle le emela Balichaba, ’me tempele ke sechaba se khethiloeng sa Molimo; bala feela khaolo e reng, The Outer Court, bukeng ea Desire of Ages.

John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.

Johannes sedang menggambarkan kaum Millerit, yang baru sahaja menjadi umat pilihan Tuhan pada tahun 1844. Satu perbezaan telah ditetapkan antara kaum Millerit, yang baru sahaja mengalami pekabaran manis-pahit itu, dengan seluruh dunia Kristian yang mengaku percaya, yang dilambangkan sebagai bangsa-bangsa lain.

The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.

Motheo o ile oa behoa ho tloha ka 1840 ho fihlela pherekanong ea pele, ’me tempele e ile ea phethoa nakong ea phatlalatso ea Sello sa Bosiu ba Har’a Mpa ea Bosiu. Eaba ho tla pherekano e kholo, ’me Johanne o laeloa hore a eme a lekanse, empa a tlohele Balichaba. Johanne o tšoantšetsa ho buloa ha kahlolo, ’me ka lebaka lena pululelo e sebelisa ho lekanya ha Johanne litemaneng tseo e le letšoao la kahlolo ea lipatlisiso. Seo re sa tsoa se hlahisa ka Johanne e le letšoao la ho lekanya se lumellana le kutloisiso e tloaelehileng ea Ma-Adventist, empa mokhatlong ona ho bile le phetoho e kholo kutloisisong ea letšoao leo.

In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.

Selaras dengan pemahaman Millerit, kami menjadi melihat bahawa di dalam sejarah kaum Millerit sebagaimana diwakili oleh Yohanes dalam pasal sepuluh, terdapat juga suatu nubuatan tentang satu gerakan selari yang akan menjadi seratus empat puluh empat ribu itu. Kami menyedari bahawa jika engkau mengambil ukuran-ukuran sejarah Millerit itu, dan mengetepikan masa bangsa-bangsa bukan Yahudi, engkau dapat melihat bait suci yang sedang diukur oleh Yohanes itu.

We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”

Kami sampai melihat satu nubuatan masa 2520 tahun berakhir pada tahun 1798 dan yang satu lagi pada tahun 1844, dengan demikian menyingkapkan suatu tempoh empat puluh enam tahun di mana Kristus membina bait suci Millerite. Yohanes mengenal pasti pelataran itu sebagai bangsa-bangsa bukan Yahudi, dan terdapat suatu nubuatan tentang “masa bangsa-bangsa bukan Yahudi.”

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Dan mereka akan rebah oleh mata pedang, dan akan dibawa sebagai tawanan ke antara segala bangsa; dan Yerusalem akan diinjak-injak oleh bangsa-bangsa bukan Yahudi, sampai genaplah masa bangsa-bangsa bukan Yahudi itu. Lukas 21:24.

The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.

“khare-bisab” bilong ol Jenta em i stap long plural, na i makim tupela taim we ol i bin brukim na daunim tu, literal Israel na spiritual Israel. Las bilong dispela tupela taim bilong daunim—pastaim paganism na bihain papalism—i pinis long 1798. Maski wanem ol i ken tok, “khare-bisab bilong ol Jenta” i pinis long 1798, wantaim kamap bilong namba wan ensel. Jon i mas stat long skelim long 1798, na i no bipo long dispela. Em i bin putim em long histori bilong 1844, olsem na long lusim dispela hap taim we i pinis long 1798, em i minim long lusim autpela banis bilong tempel; na taim yu mekim olsem, yu soim ol foti-sikis yia we long en Messenger of the Covenant i kirapim tempel bilong ol Millerite. Planti tru i stap wantaim dispela aplikesen, tasol mi stap yusim dispela tasol olsem wanpela eksampel bilong lait we i narakain long save bilong ol pioneer, tasol em i lait we i no brukim ol as-tru bilong pastaim, tasol nau em i no moa putim taim.

That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.

សេចក្ដីពិតពិសេសនោះត្រូវបានទទួលស្គាល់មុនថ្ងៃទី ៩/១១ ប៉ុន្តែបានត្រូវបង្កើតឲ្យមានមូលដ្ឋានយ៉ាងជ្រាលជ្រៅពិតប្រាកដនៅក្រោយថ្ងៃទី ៩/១១។ សេចក្ដីពិតអំពីយ៉ូហានដែលវាស់ព្រះវិហារ មិនអាចបំបែកចេញពីផ្គរលាន់ទាំងប្រាំពីរបានទេ ព្រោះវាជាអត្ថបទដដែលនោះឯង។ មានសេចក្ដីពិតមួយអំពីការអនុវត្តនៃផ្គរលាន់ទាំងប្រាំពីរ ដែលត្រូវបានបិទត្រាទុករហូតដល់សម័យដែល «អស្ចារ្យការណ៍» នៃដានីយ៉ែល ជំពូក ១២ ត្រូវបានសម្រេច។ ការអនុវត្តនៃ «ផ្គរលាន់ទាំងប្រាំពីរ» ដែលត្រូវបានបើកត្រានៅក្រោយខែកក្កដា ឆ្នាំ ២០២៣ ស្របគ្នាយ៉ាងពេញលេញ ឬខ្ញុំគួរតែនិយាយថា វាបំពេញគ្នាទៅវិញទៅមកជាមួយខទាំងបីនៃដានីយ៉ែល ១២ តាមរបៀបដ៏ជ្រាលជ្រៅ។

Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.

Tiko White i yusum dispela tok **complement**, na em i no yusum dispela tok **compliment** bilong tokaut long pasin we buk bilong Daniel na Revelation i stap wanpela long narapela. **Complement**, em i minim “bringim i go long stretpela pinis,” em tasol dispela tupela buk profet i mekim long wanpela na narapela. Dispela seven thunders, taim ol i op bihain long Daniel sapta twelp long bihain long Julai 2023, i bringim dispela tok i stap long en i go long stretpela pinis. Dispela samting i opim seven thunders em i prinsipol bilong alpha na omega wantaim straksa bilong trut.

The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.

“Waktu-waktu” bangsa-bangsa lain telah digenapi pada tahun 1798, dan melambangkan dua periode masing-masing 1260 tahun ketika kekafiran, lalu kepausan, menginjak-injak kaabah dan bala tentera. Apabila mengukur bait suci, kita harus meninggalkan pelataran, dan pelataran itu menjangkau hingga tahun 1798, tetapi sesudah tahun 1844, masa tidak ada lagi. Pada hari ini, 1260 tahun itu sekadar melambangkan suatu jangka masa yang mengenal pasti perbezaan antara bait suci dan pelataran. Oleh sebab itu, dari 18 Julai 2020 hingga Julai 2023, penginjakan itu telah dilaksanakan. Untuk mengukur bait suci pada hari ini, seiring dengan tujuh guruh yang melambangkan suatu perincian peristiwa-peristiwa yang telah berlaku di bawah pekabaran malaikat pertama dan kedua, itulah tugas yang diberikan kepada Yohanes. “Pekerjaan besar kita” ialah “menggabungkan” pekabaran tiga malaikat, dengan demikian mengenal pasti suatu pekerjaan nubuatan yang belum pernah dilakukan dalam sejarah perjanjian sebelumnya, dan sangat jarang dilakukan bahkan sekarang. Apabila kita meninggalkan pelataran yang melambangkan waktu-waktu bangsa-bangsa lain, kita sedang meninggalkan 1260 tahun penganiayaan kepausan yang berakhir pada masa kesudahan pada tahun 1798.

The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”

ພຣະວິຫານທີ່ໄດ້ຖືກກໍ່ສ້າງຂຶ້ນໃນລະຫວ່າງສີ່ສິບຫົກປີໃນປະຫວັດສາດຂອງມິນເລີໄຣດ ຊີ້ບອກເຖິງພຣະວິຫານໜຶ່ງທີ່ຖືກກໍ່ສ້າງນັບຈາກເດືອນກໍລະກົດ ປີ 2023 ຈົນເຖິງກ່ອນກົດໝາຍວັນອາທິດເລັກນ້ອຍ. ປະຫວັດສາດນັ້ນແມ່ນຊ່ວງເວລາຂອງເຈັດສຽງຟ້າຮ້ອງ ຊຶ່ງເປັນ “ເຫດການໃນອະນາຄົດ” ທີ່ “ຈະຖືກ”, ບໍ່ແມ່ນອາດຈະຖືກ, “ເປີດເຜີຍຕາມລຳດັບຂອງມັນ.”

When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.

Apabila kita menggabungkan sejarah malaikat pertama dengan sejarah malaikat kedua, kita mendapati bahawa sejarah itu bermula dengan suatu kekecewaan alfa dan berakhir dengan suatu kekecewaan omega. Apabila kita menyelaraskan tanda-tanda jalan nubuatan dalam sejarah malaikat pertama dari tahun 1840 hingga 19 April 1844 dengan tanda-tanda jalan malaikat kedua yang tiba pada waktu itu dan berlanjutan sehingga kedatangan malaikat ketiga pada 22 Oktober 1844—kita mempunyai dua tempoh yang kedua-duanya bermula dan berakhir dengan kedatangan seorang malaikat. Sejarah dari malaikat pertama hingga malaikat kedua menggambarkan sejarah dari malaikat kedua hingga malaikat ketiga.

A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.

Bopaki jwa boperofeti jwa gore tiriso eno e a siama bo fitlhelwa mo alfeng le omegang ya tiriso eno. Mela e mebedi e e bapileng e e dirisitsweng mmogo, mme tshimologo le bokhutlo jwa mela eo ka bobedi di supa go goroga ga moengele. Mme jaanong fa e kopanngwa, mola mo godimo ga mola, mmogo go nna mola o le mongwe, tshimologo e tshwaya maswabi a ntlha, mme bokhutlo bo tshwaya maswabi a magolo. Bosupi jo bongwe gape bo fitlhelwa mo melaometheong ya alfa le omega e e supang gore bokhutlo bo bogolo go feta tshimologo. Maswabi a alfa a a khutlang ka maswabi a magolo a omega a supa karolo e nnye le e kgolo ya alfa le omega.

When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.

Bila kita memulakan pada 19 April 1844, (kedatangan malaikat kedua yang membawa kepada kedatangan malaikat ketiga pada 22 Oktober 1844); dan kemudian kita juga memulakan garis kedua pada 11 Ogos 1840, yang berakhir pada 19 April 1844, kita mendapati bahawa kekecewaan pada 19 April 1844 adalah kedua-duanya, alfa dan omega, bagi garis nubuatan yang dihasilkan melalui penggabungan garis nubuatan malaikat pertama dan kedua.

At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.

No fim do período, tendes o terceiro anjo chegando juntamente com o segundo anjo, tipificando assim o 11 de Setembro, e as duas vozes do anjo poderoso de Apocalipse capítulo dezoito. As duas vozes são tanto as mensagens do segundo como do terceiro anjo, e esses dois anjos tocaram-se um ao outro em 22 de outubro de 1844, e encontram-se novamente quando as duas histórias são reunidas linha sobre linha. Reunidas desta maneira, representam a história desde o primeiro desapontamento até ao grande desapontamento, e o marco no meio dessa história, no tempo dos mileritas, foi a reunião campal de Exeter, onde se manifestaram duas classes de adoradores, representando a rebelião das virgens néscias na parábola, e identificando o marco do meio como rebelião.

The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.

Yedi guruh-ruh ngiauh tiah, a hmasa leh a pahnihna vanṭirhkohte thuchahte hi “line upon line” angin an inzawm a ni; chu chu kumkhua chanchin pakhat, hmasa ber thawhnaṭhat lohna ata chuan hnuaihnung ber thawhnaṭhat lohna ropui tak thlengin, mi za leh sang sawmli leh pali chanchina a entîr. Chumi chanchin hian hrilhlâwkna lam a entîr dân hriatthiamna chu, Daniel bung 12-a tâwp hun thlengin seal tawh tûra sawi thuchah nen chuan a inang chiah a ni.

We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.

Kita akan meneruskan kajian ini dalam artikel yang seterusnya, tetapi saya akan tinggalkan bahagian penglihatan terakhir Daniel yang hanya membicarakan gambaran Daniel tentang umat Tuhan pada hari-hari terakhir. Perhatikan dalam konteks kaedah penyebutan pertama, bahawa dalam ayat pertama Daniel berada dalam golongan yang memahami penglihatan itu. Perkara pertama yang disebutkan dalam penglihatan itu ialah gambaran Daniel sebagai orang bijaksana yang memahami, dan sembilan ayat yang terakhir semuanya berkenaan orang bijaksana yang memahami pada hari kedua puluh dua.

> 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.

> Pada tahun ketiga zaman pemerintahan Koresh, raja Persia, suatu perkara telah dinyatakan kepada Daniel, yang namanya disebut Belsyazar; dan perkara itu benar, tetapi masa yang telah ditetapkan itu panjang; dan dia memahami perkara itu, serta mendapat pengertian tentang penglihatan itu.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold

> Pada hari-hari itu aku, Daniel, sedang berkabung selama tiga minggu penuh. Aku tidak makan roti yang sedap; daging maupun anggur tidak masuk ke dalam mulutku; dan aku sama sekali tidak meminyaki diriku, sampai genap tiga minggu penuh. Dan pada hari yang kedua puluh empat bulan yang pertama, ketika aku berada di tepi sungai besar itu, yaitu Hiddekel, maka aku mengangkat mataku dan melihat, dan tampaklah,

> a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

> Seorang laki-laki tertentu berpakaian lenan, yang pinggangnya berikatkan emas murni dari Uphaz; tubuhnya pun seperti ratna beril, dan wajahnya seperti rupa kilat, matanya seperti suluh api, lengan-lengannya dan kakinya seperti warna tembaga yang digilap, dan suara perkataannya seperti suara khalayak ramai.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Ndzi mina Daniele ntsena ndzi vone xivono lexi; hikuva vavanuna lava a va ri na mina a va xi vonanga xivono lexi; kambe ku rhurhumela lokukulu ku va wele, lerova va balekile leswaku va ya tumbela. Hikokwalaho ndzi sale ndzi ri ndzexe, ndzi vona xivono lexi lexikulu, naswona matimba a ma ha salanga eka mina; hikuva ku saseka ka mina ku hundzuke ku bola endzeni ka mina, naswona a ndzi nga ha ri na matimba.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,

> Tetapi aku mendengar bunyi perkataannya; dan ketika aku mendengar bunyi perkataannya itu, aku pun tertidur nyenyak dengan mukaku di tanah dan wajahku menghadap ke bumi. Dan lihatlah, suatu tangan menjamah aku, yang menegakkan aku di atas lututku dan di atas tapak tanganku. Lalu ia berkata kepadaku,

> O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.

> O Daniel, motho ea ratoang haholo, utloisisa mantsoe ao ke a buang ho uena, ’me u eme ka maoto: hobane joale ke rometsoe ho uena.

> And when he had spoken this word unto me, I stood trembling. Then said he unto me,

> Le etle wa bua lefoko leo le nna, ka ema ke roroma. Mme a raya nna a re,

> Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

> Usabe ngakha, Daniele: ngekhe kusukela elangeni lekucala lapho wabeka khona inhlitiyo yakho ekuzwisiseni, nasekuzithobeni phambi kwaNkulunkulu wakho, emavi akho weviwa, futsi mine ngite ngenxa yemavi akho. Kodvwa inkhosana yembuso wasePheresiya yangimelana emalanga langemashumi lamabili nakunye: kodvwa buka, Mikhayeli, lenye yetinkhosana letinkhulu, wefika wangisita; futsi ngasala lapho nemakhosi asePheresiya.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.

> Nna ke tlile go go dira gore o tlhaloganye se se tla diragalelang batho ba gago mo malatsing a bofelo; gonne pono e sa ntse e le ya malatsi a le mantsi.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,

> Lepas nya udah ngomong kata-kata begitu sama aku, aku menundukkan muka ke tanah, lalu jadi bisu. Dan, lihatlah, seseorang yang rupanya seperti anak-anak manusia menjamah bibirku; lalu aku membuka mulutku, berbicara, dan berkata kepada dia yang berdiri di hadapanku,

> O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?

> Ee morena oa ka, ka pono ena masoabi a ka a mphetetse, ’me ha kea sala ke e-na le matla. Etsoe mohlanka oa morena enoa oa ka a ka bua joang le morena enoa oa ka?

> for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,

> mong ke nna, ka ponyo ya leitlho ga go a ka ga sala maatla ape, le gone ga go a ka ga sala mowa mo go nna. Foo ga tla gape mongwe yo o tshwanang le ponalo ya motho, a nkgoma, mme a nonotsha. A re,

> O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …

> Wena muntu lothandeka kakhulu, ungesabi; ukuthula makube kuwe; qina, yebo, qina. Kwathi esekhulume kimi, ngaqiniswa, ngase ngithi, Inkosi yami mayikhulume; ngoba ungipha amandla. …

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.

> Empa wena, O Daniele, tswalela mafoko, mme o kanoke buka go fitlha nakong ya bokhutlo: ba le bantsi ba tla taboga kwa le kwa, mme kitso e tla oketsega.

> Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Lalu aku, Daniel, memandang, dan lihatlah, berdirilah dua orang yang lain, yang seorang di sebelah tebing sungai ini, dan yang seorang lagi di sebelah tebing sungai itu. Dan seorang berkata kepada orang yang berpakaian lenan, yang berada di atas air sungai itu, “Berapa lama lagi sampai pada kesudahan segala keajaiban ini?”

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

> Dingwa gore ke utlwa monna yo a apereng leloba, yo a neng a le godimo ga meetse a noka, fa a tsholetsa seatla sa gagwe sa moja le sa molema kwa legodimong, mme a ikana ka Ene yo o tshelang ka bosakhutleng gore tsotlhe tseo di tla nna ka lobaka, le mabaka, le seripa sa lobaka; mme e tla re fa a sena go fedisa go phatlalatsa thata ya batho ba baitshepo, dilo tsotlhe tse di tla bo di weditswe.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

> Ndzi yingile, kambe a ndzi twisisanga; kutani ndzi ku: O Hosi ya mina, makumu ya swilo leswi ma ta va yini?

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.

> Lalu Ia berkata: “Pergilah, Daniel, sebab perkataan-perkataan itu tertutup dan termeterai sampai pada waktu kesudahan. Banyak orang akan disucikan, dimurnikan, dan diuji; tetapi orang-orang fasik akan berlaku fasik, dan tidak seorang pun dari antara orang fasik akan mengerti; tetapi orang-orang bijaksana akan mengerti.”

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.

> Uye kusukela esikhathini lapho umhlatshelo wansuku zonke uyakususwa, kumiswe nesinengiso esenza incithakalo, kuyakuba yizinsuku eziyinkulungwane namakhulu amabili namashumi ayisishiyagalolunye.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

> Kebaagelê ke yo o letago, a ba a fitlha mo matšatšing a sekete se tee, makgolo a mararo, a metso e mehlano, le a masome a mararo.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.

> Tetapi engkau, pergilah sampai pada akhirnya; sebab engkau akan beristirahat, dan akan berdiri dalam bagianmu pada akhir zaman. Daniel 10:1–18; 12:4–13.

Back to Articles