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

Buku Joël dan Garéja Advent Poé Katujuh Laodikia — Nomer Lima Belas

Number Fifteen

Nomor Lima Belas

Author

Jeff Pippenger

Published

December 21, 2025

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I contend that it is important to understand the connection of the symbol of four generations with the latter rain message to have the best hope of recognizing the significance of the opening four verses of Joel chapter one. Joel sings the song of the vineyard, but his opening stanza is the covenant’s prophetic association with four generations.

Ndzi tiyisisa leswaku i swa nkoka ku twisisa vuxaka bya xifaniso xa switukulwana swa mune na rungula ra mpfula ya le ndzhaku leswaku ku va ni ntshembo lowunene swinene wa ku lemuka nkoka wa tindzimana ta mune to sungula ta Yuwele ndzima ya sungula. Yuwele u yimbelela risimu ra nsimu ya mavhinya, kambe xitandza xa yena xo sungula i vuhlanganisi bya vuprofeta bya ntwanano na switukulwana swa mune.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Naye akamwambia Abramu, Jua kwa hakika ya kwamba wazao wako watakuwa wageni katika nchi isiyo yao, nao watawatumikia wenyeji wake; nao watawaonea muda wa miaka mia nne; na taifa hilo watakalolitumikia nitalihukumu pia; na baadaye watatoka wakiwa na mali nyingi. Nawe utaenda kwa baba zako kwa amani; utazikwa katika uzee mwema. Lakini katika kizazi cha nne watarudi hapa tena; kwa maana uovu wa Waamori haujafikia utimilifu bado. Mwanzo 15:13–16.

This passage is the prophecy that was fulfilled through the life of Moses. When the book of Joel begins the song of the vineyard by referencing four generations of escalating destruction, it is aligning the book of Joel with the prophetic fourth and final generation. That generation is Peter’s “chosen generation” who have been called out of darkness into His “marvelous light.” They are contrasted with their generational counterpart represented as a generation of vipers. That fourth and final generation is represented by John, who is a symbol of the one hundred and forty-four thousand, who “are called, and chosen, and faithful.”

Petikan ini ialah nubuatan yang digenapi melalui kehidupan Musa. Apabila kitab Yoel memulakan nyanyian tentang kebun anggur dengan merujuk kepada empat generasi kebinasaan yang semakin memuncak, hal itu menyelaraskan kitab Yoel dengan generasi keempat dan terakhir yang bersifat nubuatan. Generasi itu ialah “bangsa yang terpilih” menurut Petrus, yang telah dipanggil keluar dari kegelapan kepada “terang-Nya yang ajaib.” Mereka dipertentangkan dengan padanan generasi mereka yang digambarkan sebagai keturunan ular beludak. Generasi keempat dan terakhir itu dilambangkan oleh Yohanes, yang merupakan suatu lambang bagi seratus empat puluh empat ribu orang, yang “dipanggil, dan dipilih, dan setia.”

Called at 9/11, chosen in the Midnight Cry and faithful at the Sunday law crisis, just as the Levites were faithful in Aarons and Jeroboams’ golden calf rebellions. The souls who are purified as silver in Malachi three, are Levites who are chosen during the message of the Midnight Cry, for the sealing is accomplished with, and by, an outpouring of the Holy Spirit.

Дуудлагыг 9/11 дээр хүлээн авч, Шөнө дундын хашхираанд сонгогдон, Ням гаргийн хуулийн хямралын үед үнэнч байсан, яг л Левичүүд Аароны болон Иеробоамын алтан тугалын бослогуудын үед үнэнч байсанчлан. Малахи гурваар мөнгө мэт цэвэршүүлэгддэг сүнснүүд бол Шөнө дундын хашхирааны мэдээний үед сонгогддог Левичүүд мөн; учир нь лацдалт нь Ариун Сүнсний асгаралтаар, мөн Ариун Сүнсний асгаралтын тусламжтайгаар гүйцэлддэг.

In the previous article we brought out lines from the history of Moses, who Sister White identifies as the alpha of Bible prophecy, who prophetically connects with Christ as the omega of Bible prophecy. Moses is the foundation stone and Christ is the capstone. They both are symbols of deliverance from sin, as represented by the deliverance from Egypt with Moses. Yet all the manifestations of the power of God that occurred at the hands of Moses, were far surpassed, when Christ confirmed the covenant with many for one week. Moses is the alpha and Christ is the omega, and the omega is the number “22” and the alpha is the number “1.”

Dalam artikel yang lalu kita telah mengemukakan garis-garis dari sejarah Musa, yang oleh Sister White dikenali sebagai alfa nubuatan Alkitab, yang secara nubuatan terhubung dengan Kristus sebagai omega nubuatan Alkitab. Musa ialah batu asas dan Kristus ialah batu penjuru penutup. Kedua-duanya merupakan lambang pembebasan daripada dosa, sebagaimana dilambangkan oleh pembebasan dari Mesir melalui Musa. Namun segala pernyataan kuasa Allah yang terjadi melalui tangan Musa jauh teratasi ketika Kristus meneguhkan perjanjian dengan banyak orang selama satu minggu. Musa ialah alfa dan Kristus ialah omega, dan omega ialah angka “22” dan alfa ialah angka “1.”

Dealing with Moses we find the deliverance which pervades his prophetic testimony is set within water. His deliverance from the water of the Nile at his birth, typified Noah in the ark. The baptism at the Red Sea aligns with Noah and the eight within the ark, which in turn aligns with the baptism of Joshua at the Jordan River, that was repeated by Christ at the very same spot. The testimony of Moses begins with deliverance at the Nile River and ends at the banks of the Jordan River. The baptism of Christ was His anointing to witness for three and a half years leading up to His death, which was represented at the beginning at His baptism. At His resurrection there was a few drops until the full outpouring at Pentecost.

Беркене тошондурһаҡ, уның пәйғәмбәрлек шаһитлығын солғап торған ҡотолоу һыу эсендә урынлаштырылғанын күрәбеҙ. Тыуғанда Нил һыуынан ҡотолоуы һандыҡ эсендәге Нухты кәүҙәләндерҙе. Ҡыҙыл диңгеҙҙәге сумдырылыу Нух һәм һандыҡ эсендәге һигеҙ йән менән тап килә, һәм был иһә Иордан йылғаһындағы Ешуаның сумдырылыуы менән тап килә, ә шул уҡ урындың үҙендә уны Мәсих ҡабатланы. Муса шаһитлығы Нил йылғаһындағы ҡотолоуҙан башлана һәм Иордан йылғаһы ярҙарында тамамлана. Мәсихтең сумдырылыуы, үлеменә тиклем алып барған өс ярым йыллыҡ шаһитлыҡ өсөн Уның майланыуы ине, һәм был башта, Уның сумдырылыуында уҡ кәүҙәләндерелде. Уның терелеүендә бер нисә тамсы булды, ә тулы түгелеү Илленсе көн байрамында булды.

God’s covenant promise to mankind begins with Noah, and His covenant promise to a chosen people through Abraham was fulfilled with Moses. Moses the alpha typified Jesus the omega who would come and confirm the covenant with “many,” not just a chosen people. As a type of Christ, Moses’ birth aligns with the covenant given to Noah, with the rainbow as the sign for all people. Moses also aligns with the covenant given to a chosen people, with circumcision as the sign for the chosen people. Moses’ covenant work was with “many,” not simply a chosen people. If that had not been the case, they would not have been constantly plagued by the mixed multitude.

Kebea bongaka ya Modimo go batho e simologa ka Noa, gomme kebea ya gagwe go setšhaba se se kgethilwego ka Aborahama e phethagaditšwe ka Moshe. Moshe, e le alpha, o be a swantšha Jesu, e lego omega, yo a tlago go tiiša kebea le “ba bantši,” e sego fela le setšhaba se se kgethilwego. Bjalo ka mohuta wa Kriste, matswalo a Moshe a sepedišana le kebea ye e filwego Noa, ka molalatladi e le leswao go batho bohle. Moshe gape o sepedišana le kebea ye e filwego setšhaba se se kgethilwego, ka lebollo e le leswao go setšhaba se se kgethilwego. Mošomo wa kebea wa Moshe o be o le mabapi le “ba bantši,” e sego feela setšhaba se se kgethilwego. Ge nkabe go se bjalo, ba ka be ba se ba hlakišwa ka mehla ke lešaba leo le tswakilwego.

In the middle of all the various ‘waters of deliverance’ represented throughout the life of Moses, the baptism at Bethabara on the Jordan River connects the beginning of ancient Israel’s covenant history in the Promised Land with the end of its history, during the week that Christ confirmed the covenant with many. Christ’s baptism aligns with ancient Israel’s baptism and both histories speak to His resurrection when He breathed a few drops of rain, before the plentiful showers at Pentecost fifty days later. The entire line of alpha and omega in terms of Moses to Christ is portrayed within the waters of deliverance.

Mo bogareng ga “meetse a phološo” a go fapafapana ao a emetšwego bophelong ka moka bja Moshe, kolobetšo ya Bethabara nokeng ya Jorodane e kgokaganya mathomo a histori ya kgwerano ya Isiraele ya bogologolo Nageng ya Kholofetšo le bofelo bja histori ya yona, mo bekeng yeo ka yona Kriste a tiišitšego kgwerano le ba bantši. Kolobetšo ya Kriste e sepelelana le kolobetšo ya Isiraele ya bogologolo, gomme histori tše ka bobedi di bolela ka tsogo ya Gagwe ge A hema marothodi a sego kae a pula, pele ga dipula tše ntši tša Pentecost matšatši a masome a mahlano ka morago. Mothaladi ka moka wa alpha le omega go tloga go Moshe go ya go Kriste o bontšhwa ka gare ga meetse a phološo.

> “In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

> “Baa kyerɛkyerɛɛ asuafo yi no, Yesu kyerɛɛ sɛnea Apam Dedaw no ho hia sɛ ɛyɛ adanse ma ne som adwuma no. Nnɛ, wɔn a wɔka sɛ wɔyɛ Kristofoɔ pii apo Apam Dedaw no, na wɔka sɛ ɛnni mfaso biara bio. Nanso saa no nyɛ Kristo nkyerɛkyerɛ. Ɔmaa no bo paa ara ma bere bi ɔkaa sɛ, ‘Sɛ wɔantie Mose ne adiyifoɔ no a, wɔrennye nni nso, sɛ obi fi awufo mu sɔre mpo a.’ Luka 16:31.

> “It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.” The Desire of Ages, 799.

> “Jisu Krista ni tilang thlânte leh zâwlneite hmangin a sawi, Adama hun aṭanga huna tâwpna thlengin. Chhandamtu chu Thuthlung Hlui-ah pawh Thuthlung Thar ang bawkin chiang takin a lang. Zâwlneina hun kal ta aṭanga eng chu Krista nun leh Thuthlung Thar zirtîrna te chu chiang tak leh mâwi takin a tarlang a ni. Krista thilmakte chu A Pathian nihna finfiahna an ni; nimahsela, Ama chu khawvêla Tlantu a nihna finfiahna chak zâwk chu Thuthlung Hlui zâwlneinate chu Thuthlung Thar chanchin nen khaikhinnaah hmuh a ni.” The Desire of Ages, 799.

In the articles addressing the book of Joel, we have been “comparing the prophecies of the Old Testament with the history of the New,” and also the history of modern spiritual Israel. Whether it is the Old or New Testaments or the history of the three angels that began in 1798, all of those lines are represented as “the voice of Christ.” The written testimony of the Bible and the Spirit of Prophecy is the voice of Christ, and the voice of Christ, is the voice of He who is the Word of God.

Dalam rencana-rencana yang membahas kitab Yoel, kita telah “membandingkan nubuatan-nubuatan Perjanjian Lama dengan sejarah Perjanjian Baru,” dan juga sejarah Israel rohani modern. Baik Perjanjian Lama maupun Perjanjian Baru ataupun sejarah tiga malaikat yang dimulai pada tahun 1798, semua garis itu dinyatakan sebagai “suara Kristus.” Kesaksian tertulis dari Alkitab dan Roh Nubuat adalah suara Kristus, dan suara Kristus adalah suara Dia yang adalah Firman Allah.

The “voice” of the Word of God, is God’s message as represented in His written Word. His message in the last days is the message of the latter rain, which includes a former rain, followed by a former and latter rain, according to Joel.

“Suara” Firman Allah ialah pesan Allah sebagaimana dinyatakan dalam Firman-Nya yang tertulis. Pesan-Nya pada hari-hari terakhir ialah pesan hujan akhir, yang mencakup hujan awal, lalu diikuti oleh hujan awal dan hujan akhir, menurut Yoel.

John the Revelator represents the one hundred and forty-four thousand who return to the old paths, for he hears a “voice” behind him. The “voice” behind is the voice of Christ “from the days of Adam” onward.

Johane wa Mosenodi o emela ba dikete tse lekgolo le masome a manè le a manè a metso e mene, ba ba boelang mo ditseleng tsa bogologolo, gonne o utlwa “lentswe” kwa morago ga gagwe. “Lentswe” leo le le kwa morago ke lentswe la ga Keresete “go tloga mo metlheng ya ga Atamo” go ya pele.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:12.

> Lalu aku berpaling untuk melihat suara yang berbicara kepadaku. Dan setelah aku berpaling, aku melihat tujuh kaki pelita emas. Wahyu 1:12.

The verse represents a break in chapter one, for up until the previous verse John was in the isle which is called Patmos, but in verse twelve he turns, and from there on John is in the Heavenly Sanctuary. When he turns, he is doing so, for in verse ten he had heard a voice from behind.

Ayat ini menandakan suatu peralihan dalam pasal satu, kerana hingga ayat sebelumnya Yohanes berada di pulau yang disebut Patmos, tetapi dalam ayat dua belas dia berpaling, dan sejak itu Yohanes berada di dalam Tempat Kudus Syurgawi. Apabila dia berpaling, dia berbuat demikian kerana dalam ayat sepuluh dia telah mendengar suatu suara dari belakangnya.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

> Ndzi a ndzi ri eMoyeni hi siku ra Hosi, kutani ndzi twa endzhaku ka mina rito lerikulu, onge ra mhalamhala, ri ku: Hi mina Alfa na Omega, lowo sungula ni wa makumu; naswona leswi u swi vonaka, swi tsale ebukwini, u yi rhumela eka tikereke ta nkombo leti nga eAsia; eka Efesa, na le Smirna, na le Pergamo, na le Tiyatira, na le Sarda, na le Filadelfiya, na le Lawodikiya. Nhlavutelo 1:10, 11.

John represents those who hear the voice of Christ behind them. He hears Jeremiah’s trumpet message to return to the old paths, the paths the wicked refused to walk in and the warning trumpet they refuse to listen to. John listened, and the voice behind him identified himself as Alpha and Omega—the One who illustrates the new path, with the old path.

Yohanis anara ni demsi Kristo nyuma yoye. Anara ulna Jeremia, di trâmpet pôtabâk fu drai go na den owru pasi, den pasi pe den ogriwan no wani waka, nanga da warskô trâmpet pe den no wani yere. Yohanis yere, èn da stem nyuma yoye meki ensrefi kon sabi leki Alfa nanga Omega—A Wan di ta teki da nyun pasi gi si, nanga da owru pasi.

> And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:13–16.

> Na di mpɔn no nsaanfã mfinimfini mu no, na obi a ɔte sɛ Onipa Ba no wɔ hɔ, a ɔhyɛ atade a ɛduru ne nan ase, na wɔde sika abɔ no koko ho. Ne ti ne ne nwi yɛ fitaa sɛ oguan ho nhwi, fitaa sɛ sukyerɛmma; na n’aniwa te sɛ ogya gyaframa; na ne nan te sɛ kɔbere pa a wɔahyew no wɔ fononoo mu; na ne nne te sɛ nsu pii gyegyeegye. Na okura nsoromma ason wɔ ne nsa nifa mu; na afoa nnamnam a ano yɛ abien fi n’anom puee; na n’anim hyerɛn te sɛ owia a ɛhyerɛn wɔ ne tumi mu. Adiyisɛm 1:13–16.

In verse twelve John turns around and sees a vision of Christ which Sister White aligns with the vision of Christ that Daniel had, which is the vision Isaiah, Jeremiah, Ezekiel and Paul had.

Nggi nariuh iri John urok nokhangdoa urok ka khudimsakna, aro una Kristo ni skianiko nikba, jean Sister White an Daniel skiba Kristo ni skiani baksa ong∙ataha; ian Isaiah, Jeremiah, Ezekiel aro Paul skiba skianiba ong∙a.

> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> “Ka harat ka ba kwah shisha nga khmih lynti sha ka por ynda ki jingjia jong ka sngi Pentekost yn pynmih pat da ka bor kaba kham khraw ban ïa kaba la long ha kata ka khep. U Ioannis u ong, ‘Nga la ïohi ïa uwei pat u angel uba wan hiar na bneng, uba don ka bor kaba khraw; bad ka pyrthei la pynshai da ka burom jong u.’ Nangta, kum ha ka aiom Pentekost, ki briew kin ïohsngew ïa ka jingshisha ba la kren ha ki, uwei pa uwei ha la ka jong ka ktien.”

> “God can breathe new life into every soul that sincerely desires to serve Him [Adam and Ezekiel’s valley of bones], and can touch the lips with a live coal from off the altar [Isaiah], and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed [Isaiah’s other tongue], and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement [Malachi’s Levites], and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> “Modimo a ka hema bophelo bo bocha ka ho moea o mong le o mong o lakatsang ka tieo ho mo sebeletsa [Adama le phula ea masapo ea Ezekiele], ’me a ka ama melomo ka leshala le phelang le tsoang aletareng [Esaia], ’me a etsa hore e be e buang ka bokheleke ka lithoriso tsa Hae. Mantsoe a likete a tla tlatsoa ka matla a ho bolela linnete tse hlollang tsa Lentsoe la Molimo. Leleme le kokotetsang le tla lokolloa [leleme le leng la Esaia], ’me ba lihlong ba tla etsoa ba matla hore ba pake ka sebete ’nete. E se eka Morena a ka thusa batho ba Hae ho hloekisa tempele ea moea litšileng tsohle [Balefi ba Malakia], le ho boloka khokahano e haufi hakana le Eena hoo ba ka bang ba nkang karolo puleng ea morao ha e tla tšolloa.” Review and Herald, Phupu 20, 1886.

The vision we are considering includes the description of Christ’s voice. When John turns and hears Christ’s voice, it is as the sound of “many waters.” When Christ’s voice speaks of His covenant with men or with a chosen people it is associated with many waters. The message of Daniel seven through nine was unsealed in 1798, and then, in 1989 the message of Daniel ten through twelve was unsealed. 1798 is associated with the voice of the Ulai River and 1989 is the voice of the Hiddekel River.

Mbono lowu hi wu tekaka wu katsa nhlamuselo ya rito ra Kriste. Loko Yohane a hundzuluka kutani a twa rito ra Kriste, ri fana ni mpfumawulo wa “mati yo tala.” Loko rito ra Kriste ri vulavula hi ntwanano wa Yena ni vanhu kumbe ni vanhu lava hlawuriweke, ri fambisana ni mati yo tala. Rungula ra Daniyele nkombo ku ya eka kaye ri paluxiwile hi 1798, kutani endzhaku, hi 1989, rungula ra Daniyele khume ku ya eka khume-mbirhi ri paluxiwile. 1798 ri fambisana ni rito ra Nambu wa Ulai, naswona 1989 i rito ra Nambu wa Hiddekel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> “Mbuak ama Daniel nyi tipa kuma Pan ku nyi ngê ngo ikomngo tipa yi abot a yi. Nsɛm a ku nyi tɛkɛrɛtipa ku Ulai na Hiddekel, mma-nsuo kɛse a Shinar, seisei ebeso mu, na nneɛma nyinaa a wɔhyɛɛ ho nkɔm no bɛba mu ntɛm ara.” Testimonies to Ministers, 112.

The River Jordan is the link between the alpha covenant history and the omega covenant history of ancient Israel. The word Jordan means ‘descender’ and represents Christ ‘the great descender.’

Noka ya Yordani ezali ekanganelo kati na lisolo ya kondimana ya alfa mpe lisolo ya kondimana ya omega ya Yisraele ya kala. Liloba Yordani elingi koloba “mokonzi ya kokita,” mpe emonisaka Klisto “mokiti monene.”

> Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–9.

> Bi Kristus Yesusiin de baisan ene setgeliig ta nar dotoroo aguulagtyn; Ter, Buriin dur torhtoi baisan ch, Burkhan tai tentsuu baih ni deeremdej avsan zuil bish gej uzsen; harin Uuriigoo neriin aldar hundgui bolgon, boolyn dur torhiig avch, humuusiin adil bolj buteegdev. Hunii dur torhoor oldson Ter Uuriigoo dorguitgan, uhliig hurtel, tiim ee, zagalmayn uhliig hurtel duulgavartai baisan. Filippoi 2:5–9.

The Jordan River represents Christ ‘the great descender’ and the Jordan is the connection between the alpha and omega history of the chosen people of God, who were given a vineyard to maintain. Moses’ waters of deliverance represent the voice of Christ, that can be heard if a soul would but turn around, to hear ‘the voice behind them,’ and the voice they would then hear is—the voice of many waters. From the flood of Noah to the destruction of Jerusalem in 70 AD, waters of deliverance are set forth as waymarks for God’s covenant people. Those waymarks represent the internal history of God’s final covenant people, the one hundred and forty-four thousand. The water that supplies the Jordan River originates in the dew and snow that accumulates in the Hermon mountains, which form the head waters of the Jordan River.

Umfula iJordan umele uKristu, “owehla kakhulu,” futhi iJordan iyisixhumanisi phakathi komlando we-alpha nowe-omega wabantu bakaNkulunkulu abakhethiweyo, abanikwa isivini ukuba basigcine. Amanzi kaMose okusindisa amele izwi likaKristu, elingeviwa uma umphefumulo ungase uphenduke nje, ukuze uzwe “izwi elingemuva kwabo,” futhi izwi abayolizwa ngaleso sikhathi liyilo—izwi lamanzi amaningi. Kusukela kuzamcolo kaNowa kuze kube sekubhujisweni kweJerusalema ngo-70 AD, amanzi okusindisa abekwa njengophawu lwendlela kubantu bakaNkulunkulu besivumelwano. Lezo zimpawu zendlela zimele umlando wangaphakathi wabantu bakaNkulunkulu besivumelwano sokugcina, abayizinkulungwane eziyikhulu namashumi amane nane. Amanzi anikeza uMfula iJordan avela emazoleni naseqhweni elibuthana ezintabeni zaseHermoni, ezakha amanzi angumsuka woMfula iJordan.

> A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.

> Nyimbo ya kukwea ya Daudi. Tazama, ni vema na ni kupendeza kama nini ndugu wakae pamoja kwa umoja! Ni kama mafuta ya thamani juu ya kichwa, yaliyoteremka hadi ndevuni, yaani ndevu za Aroni; yaliyoshuka mpaka pindo la mavazi yake; kama umande wa Hermoni, na kama umande ulioshuka juu ya milima ya Sayuni; kwa maana huko Bwana aliamuru baraka, naam, uzima hata milele. Zaburi 133:1–3.

Those waters also produce the grotto of Pan, a deep pool, set within a cave located in Panium of Daniel 11:13–15, and Caesarea Philippi in the days of Peter. The head waters of the Jordan River also produce the satanic pool of the grotto of Pan. The voice of many waters identifies that the great controversy between Christ and Satan originated in the high mountain peaks of the Hermon mountains.

Metsi ao a boetse a hlahisa lehaha la Pan, e leng letamo le tebileng, le behiloeng ka hare ho lehaha le fumanehang Panium ea Daniele 11:13–15, le Cesarea Filipi mehleng ea Petrose. Mehlodi ea pele ea Noka ea Jordane le eona e hlahisa letamo la bosatane la lehaha la Pan. Lentsoe la metsi a mangata le supa hore phehisano e kholo pakeng tsa Kreste le Satane e simolohile litlhōrōng tse phahameng tsa lithaba tsa Hermone.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> រីឯ​ខ្ញុំ​ក៏​និយាយ​ប្រាប់​អ្នក​ថា អ្នក​ជា​ពេត្រុស ហើយ​លើ​ថ្មដា​នេះ ខ្ញុំ​នឹង​សង់​ព្រះវិហារ​របស់​ខ្ញុំ ហើយ​ទ្វារ​នៃ​ស្ថាននរក​នឹង​មិន​អាច​ឈ្នះ​វា​បាន​ឡើយ។ ម៉ាថាយ 16:18។

The name “Hermon” means “sacred, consecrated, devoted, or set apart,” and is a symbol of Heaven, the source of all water and the beginning of the great controversy as represented by “the gates of hell,” which was the label Jesus attached to the grotto of Pan, when at Caesarea Philippi. In that setting Simon Barjona's name was changed to Peter. Simon means ‘one who hears,’ and Barjona means ‘son of the dove.’ Simon was a symbol of the soul who heard the message of Jesus baptism that was represented by the Holy Spirit in the form of a dove. As one who heard the message of Christ’s baptism, Peter is changed, representing the 144,000. Peter was sealed while at Panium, which is verses thirteen through fifteen of Daniel eleven.

Mani “Hermon” minung “dingtak, hlânthiang, hlânchhuah, emaw bîk taka dah,” tihna a ni a, vânram entîrna a ni; tui zawng zawng hnâr leh “hell kawngkharte” hmanga entîr, inpawh chhia ropui tîr hmasa berna pawh a ni. Chû “hell kawngkharte” tih chu Isuan, Caesarea Philippi khuaah a awm lâiin, Pan thlîr hmunpui chunga a belh hming a ni. Chû hmunah chuan Simon Barjona hming chu Peter-ah thlâk a ni. Simon tih awmzia chu “mi hre thiam” tihna a ni a, Barjona tih awmzia chu “thlîr fapa” tihna a ni. Simon chu Isua baptisma thu, Thlarau Thianghlimin thlîr ang anga a entîr chu, a lo hre tawh thlarau entîrna a ni. Krista baptisma thuchah a hre tawh mi angin, Peter chu a danglam ta a; chû chu 144,000-te a entîr a ni. Peter chu Panium-ah chuan seal a ni a, chû chu Daniel bung 11 chang 13 atanga 15 thleng a ni.

From Hermon’s waters, the Jordan river, a symbol of Christ—the great descender concludes His journey at the Dead Sea. From Heaven, where the dew of life originates, Christ descended to the death of the cross, represented by the Dead Sea. The Dead Sea shoreline is the deepest exposed surface land on earth. The Jordon river that descends, descends to the lowest water level on earth, as Christ descended to His death on the cross. From the water of life to the water of death, the River Jordan represents the descent of Christ from heaven to the cross.

Dari air Hermon, sungai Yordan, suatu lambang Kristus—Dia yang agung, yang turun—mengakhiri perjalanannya di Laut Mati. Dari Surga, tempat embun kehidupan berasal, Kristus telah turun kepada kematian di salib, yang dilambangkan oleh Laut Mati. Garis pantai Laut Mati ialah permukaan daratan terdedah yang paling rendah di bumi. Sungai Yordan yang menurun itu, menurun ke paras air yang paling rendah di bumi, sebagaimana Kristus telah turun kepada kematian-Nya di salib. Dari air kehidupan kepada air kematian, sungai Yordan melambangkan penurunan Kristus dari surga ke salib.

Important themes of Bible prophecy are associated with water, and Bible prophecy is the voice of Christ, which is a voice of many waters. The whore of Babylon is seated upon many waters, and the waters of the Euphrates are dried up to prepare the way of the kings of the east, and the merchants and kings stand a far off and lament for the ships of Tarshish are destroyed in the midst of the seas, and the covenant of death that the drunkards of Ephraim accepted when they hid themselves under lies, is disannulled by the overwhelming flood of the papal Sunday law.

Lihlooho tsa bohlokwa tsa boporofeta ba Baebele di amanngwa le metsi, mme boporofeta ba Baebele ke lentswe la ga Keresete, le e leng lentswe la metsi a mantsi. Seaka sa Babelona se dutse mo godimo ga metsi a mantsi, mme metsi a Euferatese a a kgala go baakanyetsa tsela dikgosi tsa botlhaba; mme bagwebi le dikgosi ba ema kgakala ba hutsafala ka gore dikepe tsa Tarishe di senngwa mo gare ga mawatle; mme kgolagano ya loso e baanwa ba ga Eferaime ba neng ba e amogela fa ba ne ba iphitlha kafa tlase ga maaka, e phimolwa ke morwalela o o fenyang tsotlhe wa molao wa Sontaga wa bopapa.

When Sister White references the “great rivers of Shinar,” she is addressing the Tigris and Euphrates Rivers. Those waters can be traced back to the Garden of Eden where they are the third and fourth river to come out of Eden.

Apabila Sister White merujuk kepada “sungai-sungai besar Sinear,” beliau sedang menunjuk kepada Sungai Tigris dan Efrat. Aliran-aliran air itu dapat ditelusuri kembali kepada Taman Eden, tempat sungai-sungai itu merupakan sungai yang ketiga dan keempat yang keluar dari Eden.

> And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Genesis 2:14.

> Jaꞌ neꞌ ꞌikꞌut a bꞌaꞌneꞌ oxibꞌal jaꞌ Hiddekel; jaꞌ waꞌal riꞌ kꞌo pa relebal rech Asiria. Y jaꞌ neꞌ kajibꞌal jaꞌ Éufrates. Génesis 2:14.

The Hiddekel is the Tigris, and of course, the Euphrates was the Euphrates, though modern historians and theologians disagree. They insist that the Ulai was not a great river, but simply a man-made aqueduct in Persia, not Shinar. Those same human authorities identify that the only two rivers of any note that are associated with Shinar, were the Tigris and Euphrates, and the prophetess states that the Ulai and the Hiddekel were “the great rivers of Shinar.”

ហ៊ីដេកែល​គឺ​ជា​ទន្លេ​ទីក្រិស ហើយ​ជា​ការ​ពិត​ណាស់ អ៊ូផ្រាត​ក៏​ជា​អ៊ូផ្រាត​ដដែល ទោះបីជា​អ្នក​ប្រវត្តិសាស្ត្រ និង​អ្នក​ទ្រឹស្ដីសាសនា​សម័យ​ទំនើប​មិន​យល់​ស្រប​ក៏ដោយ។ ពួកគេ​អះអាង​ថា អ៊ូឡាយ​មិនមែន​ជា​ទន្លេ​ធំ​នោះ​ទេ ប៉ុន្តែ​គ្រាន់តែ​ជា​ប្រឡាយ​ទឹក​ដែល​មនុស្ស​បាន​សាងសង់​នៅ​ក្នុង​ពែរ្ស មិនមែន​នៅ​ស៊ីណារ​ទេ។ អាជ្ញាធរ​មនុស្ស​ដដែល​ទាំងនោះ​កំណត់​ថា ទន្លេ​តែ​ពីរ​ប៉ុណ្ណោះ​ដែល​មាន​សារៈសំខាន់ ហើយ​មាន​ទំនាក់ទំនង​នឹង​ស៊ីណារ គឺ​ទីក្រិស និង​អ៊ូផ្រាត ខណៈ​ដែល​អ្នកនាង​ហោរា​បាន​ថ្លែង​ថា អ៊ូឡាយ និង​ហ៊ីដេកែល​ជា «ទន្លេ​ធំៗ​នៃ​ស៊ីណារ»។

The prophetess words on the message of water opposes the modern experts, as did the ancient experts—who opposed Noah’s message of water. We are informed that the two visions represented by the two rivers are in the process of fulfillment, and therefore, everything represented within those two visions that were given by “the two great rivers of Shinar,” will soon come to pass. The message associated with those rivers is the voice of Christ, for His voice is as many waters. The Tigris and Euphrates represent a major prophetic theme, and their testimony is related to the covenant that the alpha Moses set forth, which is the same covenant that the omega Christ confirmed.

Amagama omprofethikazi maqondana nesigijimi samanzi aphikisana nochwepheshe besimanje, njengoba kwenza nochwepheshe basendulo—abaphikisa isigijimi sikaNowa samanzi. Siyaziswa ukuthi imibono emibili emelwe yile mifula emibili isisesigabeni sokugcwaliseka, ngakho-ke, konke okumelwe phakathi kwale mibono emibili eyanikezwa “yimifula emikhulu emibili yaseShinari,” kuyogcwaliseka maduze. Isigijimi esihlotshaniswa nale mifula siyizwi likaKristu, ngoba izwi Lakhe linjengamanzi amaningi. ITigrisi ne-Ewufrathe zimele indikimba enkulu yesiprofetho, futhi ubufakazi bayo buhlobene nesivumelwano uMose we-alpha asimisa, okuyiso kanye leso sivumelwano uKristu we-omega asiqinisa.

In prophecy the Tigris represents Assyria and the Euphrates is Babylon. In this relation they are the two powers, represented as lions by Jeremiah who would carry first the northern kingdom and thereafter the southern kingdom into captivity.

Ka bup jingïathuhlypa, ka Tigris ka mihkhmat ïa ka Assyria bad ka Euphrates ka long ka Babylon. Ha kane ka jingïadei, ki long ar tylli ki bor, kiba la mihkhmat kum ki sing da u Jeremiah, kiba un rah nyngkong ïa ka hima shatei bad hadien kata ïa ka hima shathie sha ka jingïalong mraw.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Israel ke nku e nwurawaano; gyata no apam no kɔe: nea edi kan no, Asiria hene awe no; na nea etwa to no, Babilon hene Nebukadnesar abubu ne nnompe. Yeremia 50:17.

Both Assyria and Babylon were northern enemies in relation to either kingdom of Israel, and are therefore types of the counterfeit king of the north—the papal power. Essentially the same political and religious traditions were carried out by the two powers that arose from the same cultural setting, but Assyria’s political structure emphasized statecraft, whereas; Babylon emphasized churchcraft, though very similar. Pagan Rome and papal Rome at some levels are identical, but still, pagan Rome represents statecraft and papal Rome churchcraft. Assyria, in prophetic relation to Babylon was a kingdom of statecraft, followed by Babylon a similar power that emphasized churchcraft. Assyria represented pagan Rome and Babylon represents papal Rome. All four of these powers trampled down God’s sanctuary and host. Assyria is associated with the Tigris and Babylon the Euphrates. This is in agreement with the drying up of the Euphrates in the book of Revelation, to prepare the way for the kings of the east as typified by the work of Cyrus in diverting the Euphrates to bring down Babylon. Babylon is the Euphrates; Assyria is the Tigris.

Tlhabollo ka bobedi Assyria le Babelona e ne e le dira tša ka leboa ge di lebeletšwe mabapi le mmušo ofe goba ofe wa Isiraele, gomme ka fao ke mehlala ya kgoši ya maaka ya ka leboa—maatla a bopapa. Ka motheo, ditlwaelo tše di swanago tša dipolotiki le bodumedi di ile tša phethagatšwa ke maatla a mabedi ao a tšwilego tikologong e tee ya setšo; eupša mokgwa wa dipolotiki wa Assyria o be o gatelela bohlale bja pušo ya mmušo, mola Babelona yona e be e gatelela taolo ya kereke, le ge di be di swana kudu. Roma ya boheitene le Roma ya bopapa maemong a mangwe di a swana, eupša le ge go le bjalo, Roma ya boheitene e emela pušo ya mmušo, gomme Roma ya bopapa e emela pušo ya kereke. Assyria, kamanong ya boporofeta le Babelona, e be e le mmušo wa pušo ya mmušo, wa latelwa ke Babelona, maatla a swanago ao a gateletšego pušo ya kereke. Assyria e be e emela Roma ya boheitene, gomme Babelona e emela Roma ya bopapa. Maatla a ka moka a a mane a gatakile sekgethwa sa Modimo le lešaba la gagwe. Assyria e tswalanywa le noka ya Tigris, gomme Babelona le Euphrates. Se se dumelelana le go pšhatlega ga Euphrates pukung ya Kutollo, go lokišetša tsela dikgoši tša bohlabela, bjalo ka ge go swantšhitšwe ke modiro wa Korese wa go fapoša Euphrates gore a fenye Babelona. Babelona ke Euphrates; Assyria ke Tigris.

The king of the north in prophecy conquers the world during the Sunday law crisis and thereafter falls, but the conquering is often represented as an overwhelming flood. The story of the king of the north, as represented by Assyria and Babylon, is symbolized by rivers for the story is told by the voice of many waters.

Kgosi ya leboya mo porofesing e fenya lefatshe ka nako ya matshwenyego a molao wa Lamorena, mme morago ga moo e a wa; fela gantsi go fenya ga yone go emelwa e le morwalela o mogolo o o aparelang tsotlhe. Kgang ya kgosi ya leboya, jaaka e emetswe ke Asiria le Babelona, e tshwantshediwa ka dinoka, gonne kgang eo e bolelwa ka lentswe la metsi a mantsi.

The land between the two rivers is called Mesopotamia, which means ‘the land between two rivers.’ The two rivers represent the northern power which God employs to chastise His apostate people by scattering them into captivity. One of the tributary streams of the voice of many waters is found in the name “Padanaram,” which is referenced only ten times in the Scriptures. The first mention is in association with the covenant, for it identifies the blood roots of Rebekah, the wife of Isaac. The verse says:

ប្រ ദേശ​រវាង​ទន្លេ​ទាំង​ពីរ ត្រូវ​បាន​ហៅ​ថា មេសូបូតាមៀ ដែល​មាន​ន័យ​ថា «ដី​រវាង​ទន្លេ​ពីរ»។ ទន្លេ​ទាំង​ពីរ​នេះ តំណាង​ឲ្យ​អំណាច​ខាង​ជើង ដែល​ព្រះ​ទ្រង់​ប្រើ​ដើម្បី​វាយ​វិន័យ​ប្រជាជន​ក្បត់​សាសនា​របស់​ទ្រង់ ដោយ​បំបែក​ពួក​គេ​ឲ្យ​ទៅ​ជា​ឈ្លើយ​សឹក។ មួយ​ក្នុង​ចំណោម​សាខា​ទឹក​ហូរ​របស់​សំឡេង​នៃ​ទឹក​ជា​ច្រើន ត្រូវ​បាន​ឃើញ​នៅ​ក្នុង​ឈ្មោះ «Padanaram» ដែល​ត្រូវ​បាន​យោង​ដល់​តែ​ដប់​ដង​ប៉ុណ្ណោះ​ក្នុង​ព្រះគម្ពីរ។ ការ​លើក​ឡើង​ជា​លើក​ដំបូង គឺ​មាន​ទំនាក់​ទំនង​នឹង​សេចក្តី​សញ្ញា ពីព្រោះ​វា​កំណត់​អត្តសញ្ញាណ​ឫសគល់​ខាង​ឈាម​របស់​រេបិកា ភរិយា​របស់​អ៊ីសាក។ ខ​នោះ​ចែង​ថា៖

> And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

> Ka Isak a la kum snam sawmli pali lai hnuah a va nei ka Rebekah, Bethuel Aram mi Padanaram khua a awm pa fanu, Laban Aram mi nau nu.

The end of forty years has been shown upon the three witnesses of Moses to lead to Kadesh, 1863 and the Sunday law. The marriage of Isaac is a covenant marriage typifying the marriage of Christ to the one hundred and forty-four thousand at the Sunday law, which is 1863, which is Kadesh, which is the end of a forty-year covenant history. Rebekah was a daughter of a Syrian and the sister of Laban a Syrian, (who in the next generation of covenant history, broke a covenant with Isaac’s son Jacob.)

Penghujung empat puluh tahun telah diperlihatkan pada tiga saksi Musa sebagai menuntun kepada Kadesh, 1863, dan hukum Ahad. Perkahwinan Ishak ialah suatu perkahwinan perjanjian yang melambangkan perkahwinan Kristus dengan seratus empat puluh empat ribu pada waktu hukum Ahad, iaitu 1863, iaitu Kadesh, iaitu penghujung suatu sejarah perjanjian empat puluh tahun. Ribka ialah anak perempuan seorang Aram dan saudara perempuan Laban, orang Aram, (yang dalam generasi berikutnya dalam sejarah perjanjian, telah melanggar suatu perjanjian dengan Yakub, anak lelaki Ishak.)

Bethuel means ‘house of desolation or desolator,’ so Rebekah was the daughter of “the house of the desolator.’ Syria means highland and plateau, and Padanaram means Mesopotamia, or the land between. Rebekah was from the bloodline of Syrians who came from Mesopotamia the highland between ‘the Tigris of Assyria’ and ‘the Euphrates of Babylon,’ who represent the lions which the Lord used to scatter his apostate sheep. The house of the desolators was joined with the house of God in the marriage of Isaac and Rebekah. It is not an accident that in the first mention of Padanaram, these two rivers representing the prophetic king of the north who is represented as an overflowing flood is first mentioned in Genesis 25:20.

Bethuel bermaksud ‘rumah kebinasaan atau pembinasa,’ maka Ribka ialah anak perempuan kepada “rumah si pembinasa.” Syria bermaksud tanah tinggi dan dataran tinggi, dan Padanaram bermaksud Mesopotamia, atau negeri di antara. Ribka berasal daripada garis keturunan orang Syria yang datang dari Mesopotamia, tanah tinggi di antara ‘Sungai Tigris Asyur’ dan ‘Sungai Efrat Babel,’ yang melambangkan singa-singa yang digunakan Tuhan untuk mencerai-beraikan domba-domba-Nya yang murtad. Rumah para pembinasa dipersatukan dengan rumah Allah dalam perkahwinan Ishak dan Ribka. Bukanlah suatu kebetulan bahawa pada sebutan pertama tentang Padanaram, kedua-dua sungai ini yang melambangkan raja nubuat dari utara, yang digambarkan sebagai banjir yang melimpah, pertama kali disebut dalam Kejadian 25:20.

The connection of the house of desolation with God’s covenant people continues when Jacob flees from Esau, and ends up at his uncle Laban’s and there serves two periods’ of 2520 days in order to secure the next covenant marriage. One marriage ends with the scattering of the northern kingdom of Israel and the other marriage ends with the scattering of the southern kingdom. When those two kingdoms respective period of scattering ended in 1798 and 1844, the marriage that Jacob labored to accomplish over two periods of 2520 was fulfilled, as the bridegroom came to the marriage on October 22, 1844.

Pengaitan rumah kebinasaan dengan umat perjanjian Allah berlanjut ketika Yakub melarikan diri dari Esau, lalu tiba di tempat pamannya, Laban, dan di sana ia melayani selama dua periode yang masing-masing berjumlah 2520 hari untuk memperoleh perkawinan perjanjian berikutnya. Satu perkawinan berakhir dengan penyerakan kerajaan utara Israel dan perkawinan yang lain berakhir dengan penyerakan kerajaan selatan. Ketika masa penyerakan kedua kerajaan itu masing-masing berakhir pada tahun 1798 dan 1844, maka perkawinan yang untuk dicapainya Yakub telah bekerja selama dua periode 2520 itu pun digenapi, ketika Mempelai Pria datang kepada perkawinan itu pada 22 Oktober 1844.

Did Christ then marry Leah, which means ‘weary and tired,’ or did He marry Rachel, which means ‘a good traveler?’ Leah and Rachel represent two classes of travelling virgins, one virgin who ‘grows weary’ and one virgin who ‘travels well’ on the path to marry Jacob on October 22, 1844.

Adakah Kristus, kemudian itu, mengawini Lea, yang berarti “letih dan lelah,” ataukah Ia mengawini Rahel, yang berarti “seorang pengembara yang baik?” Lea dan Rahel melambangkan dua golongan perawan yang sedang menempuh perjalanan, yakni satu perawan yang “menjadi letih” dan satu perawan yang “berjalan dengan baik” di jalan untuk mengawini Yakub pada 22 Oktober 1844.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Ba ne ba hlomile leseli le khanyang ka morao ho bona qalong ea tsela, leo lengeloi le ileng la mpolella hore ke ‘mohoo oa har’a mp’a bosiu.’ Leseli lena le ne le khanya tseleng eohle, ’me la bonesetsa maoto a bona, e le hore ba se ke ba khoptjoa.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

> “Se ba ne ba boloka mahlo a bona a tsepame ho Jesu, ea neng a le kapele ho bona, a ba etella pele ho ea motseng, ba ne ba bolokehile. Empa kapele ba bang ba ile ba khathala, ba re motse o sa le hōle haholo, le hore ba ne ba lebeletse hore ba ka be ba se ba kene ho oona pejana. Eaba Jesu o ba khothatsa ka ho phahamisa letsoho la Hae le letona le khanyang, ’me ho tsoa letsohong la Hae ha hlaha leseli le ileng la phaphamala holim’a sehlopha sa Advente, ’me ba hoeletsa ba re, ‘Alleluia!’ Ba bang bona ka lepotlapotla ba hana leseli le neng le le ka morao ho bona, ba re hase Molimo ea neng a ba etelletse pele ho fihla hole hakaalo. Leseli le neng le le ka morao ho bona la tima, la siea maoto a bona lefifing le phethahetseng, ’me ba khoptjoa, ba lahleheloa ke pono ea letšoao le ea Jesu, ’me ba oa tseleng ba theohela lefatšeng le lefifi le le khopo le ka tlaase.” Early Writings, 15.

In 1844, the Philadelphian Millerite movement went into the marriage. The marriage of October 22, 1844 separated two classes of worshippers represented by Rachel and Leah. Rachel, represents a class who had successfully travelled on the path to the marriage of October 22, 1844, but Leah’s class grew weary. They were then separated and the testing process of the third angel began, right where the testing-process of the Midnight Cry concluded.

Pada tahun 1844, pergerakan Millerite Filadelfia masuk ke dalam pernikahan. Pernikahan pada 22 Oktober 1844 memisahkan dua golongan penyembah yang dilambangkan oleh Rahel dan Lea. Rahel melambangkan suatu golongan yang telah berhasil menempuh perjalanan di jalan menuju pernikahan 22 Oktober 1844, tetapi golongan Lea menjadi letih. Lalu mereka dipisahkan, dan proses pengujian malaikat yang ketiga dimulai, tepat di tempat proses pengujian Seruan Tengah Malam berakhir.

The marriage had commenced and it was to thereafter to be consummated and tested. The marriage was consummated in 1846, and the testing process of the third angel began. In 1849 and 1850 the Lord was stretching out His hand a second time to gather His remnant. The second table of Habakkuk was then placed into history, as typified by the second set of Commandments. After Moses broke the first set, the second set of tables were set forth. The 1850 chart replaced the 1843, and in 1850, the testing of ancient Israel as God’s new covenant bride continued towards Kadesh and 1863.

Ndziyiso wu sungurile, naswona endzhaku ka sweswo a wu ta hetisisiwa ni ku ringiwa. Ndziyiso wu hetisekile hi 1846, naswona endlelo ra ku ringiwa ka ntsumi ya vunharhu ri sungurile. Hi 1849 na 1850 Hosi a yi ololoxela voko ra Yona ra vumbirhi leswaku yi hlengeleta masalela ya Yona. Tafula ra vumbirhi ra Habakuki hi nkarhi wolowo ri vekiwe endzeni ka matimu, hilaha swi fanekisiweke hakona hi ntlawa wa vumbirhi wa Milawu. Endzhaku ka loko Muxe a tshove ntlawa wo sungula, ntlawa wa vumbirhi wa maribye wu humeseriwe emahlweni. Chati ya 1850 yi siviwile leya 1843, naswona hi 1850, ku ringiwa ka Israele wa khale tanihi mutekiwa wa Xikwembu wa ntwanano lowuntshwa ku ye emahlweni ku kongoma eKadexi na 1863.

In 1856, more water from the two rivers came through the pen of Hiram Edson. The light upon the “seven times” which came through Edson’s pen, was the light represented by the two rivers that began their prophetic testimony at the Garden of Eden. The Garden of Eden is a symbol of mankind’s rebellion against God’s law, and is where the waters of the Ulai and Hiddekel rivers begin their journey. They travel through covenant history, for that Garden, the symbol of rebellion, is also where a lamb was slain to provide clothes to replace the fig leaves upon Adam and Eve. Covenant history begins with the covenant of life between Adam and God. That covenant symbolized by the tree of life, led to the broken covenant by Adam and Eve, that initiated a new covenant of life, when the Lamb slain from the foundation of the world provided clothing for the naked and lost pair. The two rivers which flow from that Garden ultimately become the symbols of the powers God employs as His rod of chastisement.

An 1856 ah, tuiṅ hruaitu pahnih ata tui tam zâwk chu Hiram Edson lehkhabu ziakna hmangin a lo kal a. “vawi sarih” chunga êngna, Edson ziakna hmanga lo chhuak chu, Eden Huan atanga an hrilh lâwkna tûr hrilhchian lo ṭan tawh zawng zawng hrilhchian zawngin a entîr tuihruaitu pahnih êngna chu a ni. Eden Huan chu mihringte’n Pathian dân an helna entîrna a ni a, chumi hmun chu Ulai leh Hiddekel lui tui te an kal chhuahna hmun a ni bawk. Anni chu thuthlung chanchin hman ruâl zêlin an kal a, a chhan chu helna entîrna huan chiahah khân Adama leh Evi-te taksa chhûmna atân fîk hnahte aia thlâk tûrin berâmno pakhat tihhlum a lo ni bawk si a ni. Thuthlung chanchin chu Adama leh Pathian inkâra nunna thuthlung atangin a lo ṭan a. Chumi thuthlung, nunna thingin a entîr chu, Adama leh Evi-te’n an bawhchhiat avângin thuthlung bawhchhiatnaah a hruai a; chu chuan khawvêl bul atanga tihhlum tawh Berâmno chuan saruak leh boral tawh an ni tih a entîrna kawr a pe a, chutichuan nunna thuthlung thar a lo ṭan ta a ni. Chu huan ata luang chhuak lui pahnihte chu a tâwpah Pathianin a sawisêlna chiatna tihtheihna atâna a hman thiltihtheihna entîrtu an lo ni ta a.

> O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.

> Wahai Assyur, tongkat murka-Ku, dan gada yang di tangan mereka ialah geram-Ku. Aku akan mengutus dia melawan suatu bangsa yang munafik, dan terhadap umat sasaran murka-Ku Aku akan memberi kepadanya suatu perintah, untuk merampas jarahan, dan untuk mengambil mangsa, dan untuk menginjak-injak mereka seperti lumpur di jalan-jalan. Yesaya 10:5, 6.

Those two rivers flowed out of Eden into the lineage of Rebekah and her covenant marriage to Isaac, and onward to Jacob, where the water of the two rivers is represented as two distinct periods of seven times. Then, the same two rivers flow through the last six chapters of Daniel, where three chapters are represented by each river. One river represents the increase of knowledge which was unsealed in chapters seven, eight and nine and the other river represents the increase of knowledge which was unsealed in chapters ten, eleven and twelve.

Sungte nunkhat khawihte chu Eden atanga Rebekah thlahte leh a thuthlung nupui-pasalna a neihna Isaac hnenah an luang chhuak a, chutah chuan Jacob hnenah an kal zui leh a; chutah chuan sungte nunkhat khawihte tui chu hun sarih ve ve ni theuh pahnih hrang hrang anga entir a ni. Chumi hnuah chuan, sungte nunkhat khawihte chu Daniel bung hnuhnung ruk chhunga an luang tlang leh a, chutah chuan tui khat tin hian bung thum a entir. Tui khat chuan bung sari, riat leh kua ah hriatna punna hawnchhuah a nih chu a entir a; tui dang khat chuan bung sawm, sawm leh pakhat, leh sawm leh hnih ah hriatna punna hawnchhuah a nih chu a entir.

Chapters seven, eight and nine are represented as the vision of the Ulai and Christ is portrayed in a similar way in chapters ten, eleven and twelve. In both river visions, represented by three chapters—Christ is represented as standing upon the water.

Kabanata pito, walo, at siyam ay inihaharap bilang pangitain sa Ulai, at si Cristo ay inilalarawan sa kahalintulad na paraan sa mga kabanata sampu, labing-isa, at labindalawa. Sa kapuwa pangitain sa ilog, na inilalarawan sa tatlong kabanata, si Cristo ay inilalarawang nakatayo sa ibabaw ng tubig.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> Dan ketika aku, bahkan aku Daniel, telah melihat penglihatan itu dan berusaha memahami maknanya, maka tampaklah berdiri di hadapanku sesuatu yang rupanya seperti seorang laki-laki. Dan aku mendengar suara seorang manusia dari antara tepi-tepi sungai Ulai, yang berseru dan berkata, Gabriel, buatlah orang ini memahami penglihatan itu. Daniel 8:15, 16.

The vision of Christ in chapter ten is similar to the vision John witnessed in Revelation chapter one, and in Daniel’s vision of chapter eight Palmoni is upon the waters, as He was in chapter twelve, where He was clothed in linen.

Pono ya Keresete mo kgaolong ya lesome e tshwana le pono e Johane a e boneng mo go Tshenolo kgaolo ya ntlha, mme mo ponong ya ga Daniele ya kgaolo ya borobedi Palmoni o ne a le mo godimo ga metsi, fela jaaka A ne a ntse mo kgaolong ya lesome le bobedi, koo A neng a apere leloba.

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘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…. Then I lifted up mine eyes, and looked, and behold 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 color to polished brass, and the voice of his words like the voice of a multitude.’

> “ꞌGabrielꞌ ne visit sɛ dɔnhyehɛ mu no, nkɔmhyɛni Daniel antumi annye nkyerɛkyerɛ foforo; na mfe kakra akyi no, esiane sɛ na ɔpɛ sɛ ohu nsɛm a na wonkyerɛkyerɛ mu nyinaa nwiee no yiye nti, ɔsan de ne ho sii hɔ sɛ ɔbɛhwehwɛ hann ne nyansa afi Onyankopɔn hɔ. ‘Nna no mu me Daniel meyɛɛ awerɛhow nnawɔtwe abiɛsa pɛpɛɛpɛ. Manni aduan pa biara, nam anaa nsaammrane amma m’anom, na mansra me ho koraa…. Afei memaa m’ani so hwɛe, na hwɛ, ɔbarima bi a ɔhyɛ nwera ntoma, na wɔde Uphaz sika pa abɔ n’asen mu. Ne nipadua nso te sɛ beryl, na n’anim te sɛ anyinam a ɛrehyerɛn, na n’aniwa te sɛ ogya akanea, na ne nsa ne ne nan su te sɛ kɔbere a wɔahohoro no yiye, na ne kasa nne te sɛ nnipadɔm nne.’”

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> “Tidak kurang daripada Anak Allah sendiri telah menampakkan diri kepada Daniel. Gambaran ini serupa dengan yang diberikan oleh Yohanes ketika Kristus dinyatakan kepadanya di Pulau Patmos. Tuhan kita kini datang bersama seorang utusan surgawi yang lain untuk mengajarkan kepada Daniel apa yang akan terjadi pada hari-hari terakhir. Pengetahuan ini diberikan kepada Daniel dan dicatat melalui ilham bagi kita, yang kepada kita kesudahan dunia telah sampai.” Review and Herald, 8 Februari 1881.

In the Hiddekel vision of Christ in chapter ten, Christ is upon the water and clothed in linen and in the Ulai vision He is upon the water. The vision of Revelation one aligns with the vision presented in the Ulai and Hiddekel visions, where Sister White identifies that it is “no less a personage than the Son of God.” When she identifies the angel of Revelation ten she states the angel was “no less a personage than Jesus Christ.” The angel in Revelation ten lifts up His hand to heaven and swears by Him that liveth forever and ever, connected with the vision of Christ in chapter twelve who lifts up both His hands to heaven and swears by Him that liveth forever and ever. In Revelation ten He is upon both the water and land.

Katika maono ya Hidekeli ya Kristo katika sura ya kumi, Kristo yuko juu ya maji na amevaa kitani, na katika maono ya Ulai Yeye yuko juu ya maji. Maono ya Ufunuo mmoja yanapatana na maono yaliyowasilishwa katika maono ya Ulai na Hidekeli, ambamo Dada White anatambulisha kwamba si mwingine ila “Mwana wa Mungu.” Anapomtambulisha malaika wa Ufunuo kumi, anasema kwamba malaika huyo alikuwa “si mwingine ila Yesu Kristo.” Malaika katika Ufunuo kumi huinua mkono Wake kuelekea mbinguni na kuapa kwa Yeye aliye hai hata milele na milele, jambo linalohusiana na maono ya Kristo katika sura ya kumi na mbili ambaye huinua mikono Yake yote miwili kuelekea mbinguni na kuapa kwa Yeye aliye hai hata milele na milele. Katika Ufunuo kumi Yeye yuko juu ya maji na nchi kavu pia.

What exists “between the banks” of a river is water, and Daniel heard “a man’s voice between the banks,” so the voice came from the man upon the water, and the voice was the sound of the waters of the Ulai river.

Se se leng “magareng ga mabōpō” a noka ke meetse, gomme Daniele a kwa “lentšu la monna magareng ga mabōpō,” ka gona lentšu leo le tšwile go monna yo a bego a le godimo ga meetse, gomme lentšu leo e be e le modumo wa meetse a noka ya Ulai.

> 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 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. …

> တစ်လ၏ နှစ်ဆယ့်လေးရက်မြောက်နေ့၌ ငါသည် ဟိဒ္ဒေကေလဟု ခေါ်သော မြစ်ကြီး၏ ကမ်းနား၌ ရှိနေစဉ်၊ ငါ၏မျက်စိကို မြှောက်ကြည့်လိုက်သဖြင့်၊ ကြည့်ရှုရာတွင် ပိတ်ချောဝတ်ရုံကို ဝတ်ဆင်၍ ဥဖတ်ရွှေသန့်ဖြင့် ခါးပတ်စည်းထားသော လူတစ်ဦးကို မြင်ရ၏။ သူ၏ကိုယ်သည် ဘဲရယ်ကျောက်ကဲ့သို့ ဖြစ်၍၊ သူ၏မျက်နှာသည် လျှပ်စီး၏ အသွင်ကဲ့သို့လည်းကောင်း၊ သူ၏မျက်စိတို့သည် မီးခွက်တို့ကဲ့သို့လည်းကောင်း၊ သူ၏လက်မောင်းများနှင့် ခြေတို့သည် တောက်ပစွာ ပွတ်ထားသော ကြေးဝါ၏ အရောင်ကဲ့သို့လည်းကောင်း ဖြစ်ကြ၏။ သူ၏စကားသံသည်လည်း လူအစုအဝေးကြီး၏ အသံကဲ့သို့ ဖြစ်၏။ …

> 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. 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? 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.

> Tetapi engkau, hai Daniel, tutuplah segala firman itu dan meteraikanlah kitab ini sampai pada waktu kesudahan; banyak orang akan ke sana ke mari, dan pengetahuan akan bertambah. Lalu aku, Daniel, melihat, dan sesungguhnya ada dua orang lain berdiri, seorang di sebelah tebing sungai yang satu, dan yang seorang lagi di sebelah tebing sungai yang lain. Dan seorang berkata kepada orang yang berpakaian lenan, yang berada di atas air sungai itu: Berapa lama lagi sampai berakhirnya segala keajaiban ini? Maka 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 hal itu akan berlangsung selama satu masa, dua masa, dan setengah masa; dan apabila ia telah mengakhiri penyerakan kuasa umat yang kudus, maka segala perkara ini akan genap.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 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. Daniel 10:4–6; 12:4–10.

> ကြှနျုပျ နာခဲ့သော်လည်း မသဘောပေါက်ခဲ့ပါ။ ထို့နောက် ကျွန်ုပ်က၊ အရှင်ဘုရား၊ ဤအမှုအရာတို့၏ အဆုံးသည် အဘယ်သို့ ဖြစ်မည်နည်းဟု မေးလျှောက်၏။ ထိုအခါ ကိုယ်တော်က၊ ဒံယေလ၊ သင့်လမ်းကို သွားလော့။ အကြောင်းမူကား ဤစကားများသည် အဆုံးကာလတိုင်အောင် ပိတ်ထား၍ တံဆိပ်ခတ်ထားကြ၏ ဟု မိန့်တော်မူ၏။ လူအများသည် သန့်ရှင်းစင်ကြယ်စေခြင်းကို ခံရ၍ ဖြူစင်လာကြမည်။ စမ်းသပ်ခြင်းကိုလည်း ခံရကြမည်။ သို့ရာတွင် မတရားသောသူတို့သည် မတရားစွာ ပြုမြဲပြုကြမည်။ မတရားသောသူတို့အနက် တစ်ဦးတစ်ယောက်မျှ နားလည်မည်မဟုတ်။ သို့သော် ပညာရှိသူတို့သည် နားလည်ကြမည်။ ဒံယေလ 10:4–6; 12:4–10။

The great rivers of Shinar as Sister White identifies them, are both attached to a vision where Christ is upon the water speaking, for His voice is as the sound of many waters. In both visions the question of “how long” is asked. Both rivers are also represented in Daniel’s ‘question and answer’ of chapter eight, which is the central pillar and foundation of Adventism. There, the two rivers are symbols of the “seven times” of scattering and trampling down of both the sanctuary and the host. The two rivers fulfill their role as God’s rod of chastisement, only to thereafter flow into the Millerite history of the first angel, where William Miller discovered his first prophetic jewel, which was the line of the “seven times” in Leviticus twenty-six. The two rivers represent the two scatterings of 2520 years, which were accomplished by the two lions of Assyria and Babylon, who are represented by the Tigris and Euphrates, and of course by Leah and Rachel, nieces of Rebekah, whose covenant marriage occurred when Isaac was forty years old, as recorded in Genesis 2520.

उङ्को परिचयअनुसार, शिनारका महान् नदीहरू दुवै त्यस्तो दर्शनसँग सम्बन्धित छन् जहाँ ख्रीष्ट जलमाथि उभिनुभई बोलिरहनुभएको हुन्छ; किनकि उहाँको स्वर धेरै जलहरूको शब्दझैँ छ। दुवै दर्शनहरूमा “कति समयसम्म” भन्ने प्रश्न सोधिएको छ। यी दुवै नदीहरू दानियल अध्याय आठको ‘प्रश्न र उत्तर’मा पनि प्रस्तुत गरिएका छन्, जुन एड्भेन्टवादको केन्द्रीय स्तम्भ र आधार हो। त्यहाँ, ती दुई नदीहरू पवित्रस्थान र सेनादल दुवैको छरपस्ट पारिने र कुल्चाइने “सात समय”का प्रतीक हुन्। ती दुई नदीहरूले परमेश्वरको ताडनाको डन्डाको रूपमा आफ्नो भूमिका पूरा गर्छन्, र त्यसपछि पहिलो स्वर्गदूतको मिलेराइट इतिहासतर्फ बग्छन्, जहाँ विलियम मिलरले आफ्नो पहिलो भविष्यसूचक रत्न पत्ता लगाए, जुन लेवीय व्यवस्था २६ मा भएको “सात समय”को रेखा थियो। ती दुई नदीहरूले २५२० वर्षका दुईवटा छरपस्टताहरूलाई प्रतिनिधित्व गर्छन्, जुन अश्शूर र बेबिलोनका दुई सिंहहरूद्वारा सम्पन्न भए, जो टिग्रिस र युफ्रेटिसद्वारा, र निःसन्देह रिबेकाकी भतिजीहरू लेआह र राहेलद्वारा पनि प्रतिनिधित्व गरिएका छन्; ती दुवैको करारगत विवाह इसहाक चालीस वर्षका हुँदा भएको थियो, जसरी उत्पत्ति २५:२० मा अभिलेख गरिएको छ।

Miller only presented the scattering of “seven times” against the southern kingdom of Judah, which was fulfilled with the 2300-year prophecy in 1844. In 1856, the “new wine” of the “seven times” identified the same scattering upon the northern kingdom ending in 1798. As the first prophetic discovery of William Miller, the water of the river Euphrates arrived as the alpha doctrine in the history of the first angel. The water of the Ulai river arrived with the third angel. The alpha discovery of Miller was the seven times represented by the river Ulai and the omega discovery of Hiram Edson was the seven times represented by the Hiddekel river.

Miller hana inṭhah nak inhnak “veiḥnih” a semmi cu Judah ram kilhim siangbawi ram hmuahhmuah tlawmpalnak kha lawng a langhter; cumi cu kum 2300 hrilhlawkna thawn 1844 ah a famkim. 1856 ah, “veiḥnih” tii “misur thar” cun cumi bantuk hmuahhmuah tlawmpalnak cu Israel ram kilhim tlang ram chungah a um ve ko ti a hngalhter ih, cumi cu 1798 ah a cem. William Miller ih hrilhlawk thuhla hmuhsuak hmasa bik vekin, Euphrates tiva tui cu vancungmi pakhatnak san ah alpha zirhthupiah vekin a ra. Ulai tiva tui cu vancungmi pathumnak thawn a ra. Miller ih alpha hmuhsuak cu Ulai tiva in a aiawhmi veiḥnih a si; cun Hiram Edson ih omega hmuhsuak cu Hiddekel tiva in a aiawhmi veiḥnih a si.

The 2520 represents the length of the period that is the same for each kingdom, but that begins and ends forty-six years apart. 1798 marks the time of the end and the arrival of the first angel of Revelation fourteen. 1798 is the fulfillment of the 2520 years of scattering brought upon the northern kingdom by the lion of Assyria. 1844 is the fulfillment of the “seven times” brought upon the southern kingdom and is represented by the lion of Babylon. The two rivers are the bookends for the history of the first and second angels’ messages that ended with the arrival of the third on October 22, 1844, when both the seventh trumpet and also the jubilee trumpet were sounded on the antitypical Day of Atonement.

2520 ini mewakili lamanya masa yang sama bagi setiap kerajaan, tetapi yang bermula dan berakhir dengan jarak empat puluh enam tahun. Tahun 1798 menandai masa kesudahan dan kedatangan malaikat pertama dalam Wahyu empat belas. Tahun 1798 ialah penggenapan 2520 tahun penyerakan yang didatangkan ke atas kerajaan utara oleh singa Asyur. Tahun 1844 ialah penggenapan “tujuh masa” yang didatangkan ke atas kerajaan selatan dan dilambangkan oleh singa Babel. Kedua-dua sungai itu merupakan penahan buku bagi sejarah pekabaran malaikat pertama dan kedua yang berakhir dengan kedatangan malaikat ketiga pada 22 Oktober 1844, ketika sangkakala ketujuh dan juga sangkakala yubilei dibunyikan pada Hari Pendamaian antitipe.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> Kemudian hendaklah engkau memperdengarkan bunyi sangkakala Yobel pada hari yang kesepuluh dalam bulan yang ketujuh; pada hari pendamaian haruslah kamu memperdengarkan bunyi sangkakala itu di seluruh negerimu. Imamat 25:9.

The sounding of the seventh trumpet is a symbol of Christ’s work in combining His Divinity with humanity, and is represented by the 2300 years of the Ulai River vision, and the sounding of the jubilee trumpet is a symbol of the covenant of the land that was broken and brought upon God’s people, what Daniel called the curse and oath of Moses, and what Moses called the “quarrel of God’s covenant.”

Ukukhala kwecilongo lesikhombisa kuyisifanekiselo somsebenzi kaKristu wokuhlanganisa ubuNkulunkulu bakhe nobuntu, futhi kumelwe yiminyaka engu-2300 yombono womfula i-Ulai; kanti ukukhala kwecilongo lejubili kuyisifanekiselo sesivumelwano sezwe esaphulwa sase sehlelelwa phezu kwabantu bakaNkulunkulu, lokho uDaniyeli akubiza ngokuthi yisiqalekiso nesifungo sikaMose, nalokho uMose akubiza ngokuthi “ingxabano yesivumelwano sikaNkulunkulu.”

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Yebo, u-Israyeli wonke wephule umthetho wakho, yebo ngokuhlubuka ukuze bangalaleli izwi lakho; ngakho-ke isiqalekiso sichithwe phezu kwethu, kanye nesifungo esilotshiwe emthethweni kaMose inceku kaNkulunkulu, ngoba sonile kuye. Daniyeli 9:11.

The “curse” and the “oath” written of “in the law of Moses” is the “seven times” of Leviticus twenty-six. The word translated as “oath” is the same Hebrew word that in Leviticus is translated as “seven times.” The curse, for breaking the oath of the covenant in chapter twenty-five, is set forth in chapter twenty-six, where Moses identifies the curse as the “quarrel of the covenant.”

“kutuka” na “kiapo” kilichoandikwa “katika torati ya Musa” ni ile “mara saba” ya Mambo ya Walawi ishirini na sita. Neno lililotafsiriwa kuwa “kiapo” ni neno lilelile la Kiebrania ambalo katika Mambo ya Walawi limetafsiriwa kuwa “mara saba.” Laana ya kuvunja kiapo cha agano katika sura ya ishirini na tano imewekwa wazi katika sura ya ishirini na sita, ambamo Musa anaitambulisha laana hiyo kuwa ni “ugomvi wa agano.”

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Ал уедан соң Мен де сендерге қарсы жүріп, күнәларың үшін сендерді тағы да жеті есе жазалаймын. Сондай-ақ, келісімімнің кегін қайтаратын семсерді сендерге қарсы әкелемін; әрі сендер қалаларыңның ішінде жиналған кезде, араларыңа індет жіберемін; сонда сендер жаудың қолына тапсырылатын боласыңдар. Леуіліктер 26:24, 25.

The Lord brought the sword of the lion of Assyria upon the northern kingdom to “punish” them by delivering them into “the hand of the enemy,” in 723 BC. Forty-six years later in 677 BC, the southern kingdom felt the curse of Moses. The curse of Moses is the quarrel of the covenant. For forty-six years the lions of Mesopotamia were employed by God to remove and trample down the host. At the end of that period of forty-six years Nebuchadnezzar destroyed the sanctuary. The host of Daniel’s question in verse thirteen of Daniel eight was enslaved by their enemies over a forty-six-year period that culminated with the destruction of the sanctuary, which was the other subject that was to be trampled down in verse thirteen. When those rivers reached 1798 and 1844 respectably, a host had been gathered together as a temple, for the host is a body, and the body is a temple. At the end of that period the temple erected over the forty-six years was to join with the heavenly temple in the marriage of Divinity with humanity. Marriage is between two temples, and what God joins together is not to be apart.

E ka Morena a tlisa tšhoša ya tau ya Asiria godimo ga mmušo wa leboa gore a ba “otle” ka go ba gafela “seatleng sa lenaba,” ka 723 BC. Mengwaga ye masomenne-tshela ka morago, ka 677 BC, mmušo wa borwa wa kwa thoma go kwa thogako ya Moshe. Thogako ya Moshe ke ngangisano ya kgwerano. Ka nywaga ye masomenne-tshela, ditau tša Mesopotamia di ile tša dirišwa ke Modimo go tloša le go gatakela fase lešaba. Mafelelong a nako yeo ya nywaga ye masomenne-tshela, Nebukadinesara a senya sehalalelo. Lešaba la potšišo ya Daniele temaneng ya lesome-tharo ya Daniele seswai le ile la dirwa makgoba ke manaba a lona mo nakong ya nywaga ye masomenne-tshela yeo e feletšego ka tshenyego ya sehalalelo, yeo e bego e le taba ye nngwe gape yeo e bego e swanetše go gatakelwa fase temaneng ya lesome-tharo. Ge dinoka tšeo di fihla go 1798 le 1844 ka tatelano, lešaba le be le kgobokeditšwe gotee bjalo ka tempele, gobane lešaba ke mmele, gomme mmele ke tempele. Mafelelong a nako yeo tempele yeo e agilego mo nywageng ye masomenne-tshela e be e swanetše go kopanywa le tempele ya legodimong lenyalong la Bomodimo le botho. Lenyalo le magareng ga ditempele tše pedi, gomme seo Modimo a se kopantšego ga se a swanela go arogana.

The water of the Tigris came to 1798 and the water of the Euphrates came to 1844. Just before the arrival of the third angel, the second angel arrived, and thereafter at the Exeter, New Hampshire camp meeting on August 12–17, 1844, the message of the Midnight Cry was poured out. Exeter means “a water fortress,” and at the camp meeting, there was a counterfeit meeting held in a different tent, set up by a group from Watertown, Massachusetts. The waters that originated in Eden, according to Sister White, were about to be dispersed as “a tidal wave” across the eastern seaboard of the United States. The earthquake which triggered that tidal wave occurred in the Garden of Eden when Satan conquered mankind, causing a seismic upheaval in Eden whose waves reached the Midnight Cry of the Millerite history. That tidal wave floods into the Midnight Cry in the history of the one hundred and forty-four thousand, and the wave that began at the earthquake of Adam’s sin reaches to the earthquake of the Sunday law of Revelation chapter eleven.

Umthombo wamanzi weTigris wafika ngowe-1798, kanti umthombo wamanzi we-Ewufrathe wafika ngowe-1844. Kancane ngaphambi kokufika kwengelosi yesithathu, ingelosi yesibili yafika, futhi ngemva kwalokho emhlanganweni wekamu wase-Exeter, eNew Hampshire, ngo-Agasti 12–17, 1844, umlayezo Wokukhala Kwaphakathi Kwamabili wathululwa. I-Exeter lisho ukuthi “inqaba yamanzi,” futhi emhlanganweni wekamu kwakukhona umhlangano womgunyathi owawubanjelwe kwelinye itende, owamiswa yiqembu elalivela eWatertown, eMassachusetts. Amanzi avela e-Edene, ngokukaDade White, ayesezohlakazeka “njengegagasi elikhulu lolwandle” kulo lonke ugu olusempumalanga ye-United States. Ukuzamazama komhlaba okwabangela lelo gagasi elikhulu kwenzeka eNsimini yase-Edene lapho uSathane enqoba isintu, ebangela ukunyakaziswa okukhulu komhlaba e-Edene okwagcina amagagasi akho efinyelele Ekukhaleni Kwaphakathi Kwamabili emlandweni wamaMillerite. Lelo gagasi elikhulu ligobhozela lingene Ekukhaleni Kwaphakathi Kwamabili emlandweni wabantu abayizinkulungwane eziyikhulu namashumi amane nane, futhi igagasi elaqala ekuzamazameni komhlaba kwesono sika-Adamu lifinyelela ekuzamazameni komhlaba komthetho weSonto lukaSonto weSambulo isahluko seshumi nanye.

The voice of Christ is the voice of many waters, and the waters combined, make up the message of the latter rain. Isaiah and his son Shearjashub are standing in verse three of chapter seven at the pool from the upper conduit, presenting the latter rain message in the sealing time of the one hundred and forty-four thousand. There Isaiah’s pronouncement upon the foolish and wicked king Ahaz is that the Lord would send upon Ahaz the waters of Assyria, king Sennacherib and his water would flow up to the neck.

Suara Kristus ialah suara banyak air, dan air-air yang bergabung itu membentuk pekabaran hujan akhir. Yesaya dan anaknya Shearjashub berdiri pada ayat tiga dari pasal tujuh di kolam pada saluran atas, menyampaikan pekabaran hujan akhir pada waktu pemeteraian seratus empat puluh empat ribu itu. Di sana pernyataan Yesaya terhadap raja Ahaz yang bodoh dan fasik ialah bahwa Tuhan akan mendatangkan ke atas Ahaz air Asyur, yakni raja Sanherib, dan airnya akan naik sampai ke leher.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> Tuhan berfirman lagi kepadaku, demikian: Oleh sebab bangsa ini menolak air Syiloah yang mengalir perlahan, dan bersukacita karena Rezin dan putra Remalya; maka sekarang, lihatlah, Tuhan mendatangkan ke atas mereka air sungai itu, yang kuat dan besar, yaitu raja Asyur dengan segala kemuliaannya; dan ia akan meluap melampaui segala salurannya, dan melintasi segala tebingnya; dan ia akan menerobos masuk ke Yehuda; ia akan meluap dan melintasi, ia akan sampai bahkan ke leher; dan bentangan sayapnya akan memenuhi luas negerimu, ya Imanuel. Yesaya 8:5–8.

Ahaz refused the waters that were ‘sent’ by the Lord, so the Lord ‘sent’ the waters of Assyria to Ahaz. Ahaz “rejoiced” in the confederacy of “Rezin and Remaliah’s son.” Ahaz “rejoices” in a counterfeit latter rain message represented by Rezin and Remaliah’s son.

Ahas menolak air yang telah ‘diutus’ oleh Tuhan, maka Tuhan ‘mengutus’ air Asyur kepada Ahas. Ahas “bersukacita” dalam persekutuan “Rezin dan anak Remalya.” Ahas “bersukacita” dalam pekabaran hujan akhir palsu yang dilambangkan oleh Rezin dan anak Remalya.

Rezin and the son of Remaliah, who is Pekah, king of the northern kingdom, represent a counterfeit of Isaiah and his son. The foolish and wicked king Ahaz “rejoices” in the confederacy represented by the ten northern tribes of Israel and Syria, typifying the unlawful relationship of church and state at the Sunday law. Ahaz rejoices, for shame and joy are the two opposite emotions that are employed by inspiration to address those who are represented in the debate of the latter rain. When Jeremiah ate the little book it was the joy and rejoicing of his heart, and Joel informs us God’s people will never be ashamed. Ahaz, as a Laodicean is blind, so he is rejoicing in the false water message and rejecting Isaiah’s true water message. He should be ashamed for trusting in the counterfeit latter rain message represented by the flood of the king of the north, but he has rejected the message of Shiloah.

ਰੇਜ਼ਿਨ ਅਤੇ ਰਮਲਿਆਹ ਦਾ ਪੁੱਤਰ, ਅਰਥਾਤ ਉੱਤਰੀ ਰਾਜ ਦਾ ਰਾਜਾ ਪੇਕਹ, ਯਸਾਯਾਹ ਅਤੇ ਉਸ ਦੇ ਪੁੱਤਰ ਦੀ ਇੱਕ ਜਾਲੀ ਨਕਲ ਨੂੰ ਦਰਸਾਉਂਦੇ ਹਨ। ਮੂਰਖ ਅਤੇ ਦੁਸ਼ਟ ਰਾਜਾ ਆਹਾਜ਼ ਉਸ ਸੰਘ ਵਿੱਚ “ਅਨੰਦ ਮਨਾਂਦਾ ਹੈ” ਜੋ ਇਸਰਾਏਲ ਦੀਆਂ ਦੱਸ ਉੱਤਰੀਆਂ ਜਾਤੀਆਂ ਅਤੇ ਸੀਰੀਆ ਦੁਆਰਾ ਪ੍ਰਤੀਨਿਧਿਤ ਕੀਤਾ ਗਿਆ ਹੈ, ਅਤੇ ਜੋ ਐਤਵਾਰ ਕਾਨੂੰਨ ਦੇ ਸਮੇਂ ਕਲੀਸਿਆ ਅਤੇ ਰਾਜ ਦੇ ਗੈਰ-ਕਾਨੂੰਨੀ ਸੰਬੰਧ ਦਾ ਪ੍ਰਤੀਕ ਹੈ। ਆਹਾਜ਼ ਅਨੰਦ ਮਨਾਂਦਾ ਹੈ, ਕਿਉਂਕਿ ਲੱਜਾ ਅਤੇ ਅਨੰਦ ਉਹ ਦੋ ਵਿਰੁੱਧ ਭਾਵਨਾਵਾਂ ਹਨ ਜਿਨ੍ਹਾਂ ਨੂੰ ਪ੍ਰੇਰਣਾ ਨੇ ਪਿਛਲੀ ਵਰਖਾ ਦੀ ਵਾਦ-ਵਿਵਾਦ ਵਿੱਚ ਪ੍ਰਤੀਨਿਧਿਤ ਲੋਕਾਂ ਨੂੰ ਸੰਬੋਧਨ ਕਰਨ ਲਈ ਵਰਤਿਆ ਹੈ। ਜਦੋਂ ਯਿਰਮਿਯਾਹ ਨੇ ਛੋਟੀ ਪੁਸਤਕ ਖਾਧੀ, ਤਾਂ ਉਹ ਉਸ ਦੇ ਮਨ ਦਾ ਅਨੰਦ ਅਤੇ ਖੁਸ਼ੀ ਸੀ, ਅਤੇ ਯੋਏਲ ਸਾਨੂੰ ਦੱਸਦਾ ਹੈ ਕਿ ਪਰਮੇਸ਼ੁਰ ਦੇ ਲੋਕ ਕਦੇ ਲੱਜਿਤ ਨਹੀਂ ਹੋਣਗੇ। ਆਹਾਜ਼, ਲਾਓਦੀਕਿਆਈ ਹੋਣ ਦੇ ਨਾਤੇ, ਅੰਨ੍ਹਾ ਹੈ; ਇਸ ਲਈ ਉਹ ਝੂਠੇ ਪਾਣੀ ਦੇ ਸੰਦੇਸ਼ ਵਿੱਚ ਅਨੰਦ ਮਨਾ ਰਿਹਾ ਹੈ ਅਤੇ ਯਸਾਯਾਹ ਦੇ ਸੱਚੇ ਪਾਣੀ ਦੇ ਸੰਦੇਸ਼ ਨੂੰ ਰੱਦ ਕਰ ਰਿਹਾ ਹੈ। ਉਸ ਨੂੰ ਲੱਜਿਤ ਹੋਣਾ ਚਾਹੀਦਾ ਹੈ, ਕਿਉਂਕਿ ਉਹ ਉੱਤਰ ਦੇ ਰਾਜੇ ਦੀ ਬਾੜ੍ਹ ਦੁਆਰਾ ਪ੍ਰਤੀਨਿਧਿਤ ਜਾਲੀ ਪਿਛਲੀ ਵਰਖਾ ਦੇ ਸੰਦੇਸ਼ ਉੱਤੇ ਭਰੋਸਾ ਕਰ ਰਿਹਾ ਹੈ; ਪਰ ਉਸ ਨੇ ਸ਼ਿਲੋਹ ਦੇ ਸੰਦੇਸ਼ ਨੂੰ ਤਿਆਗ ਦਿੱਤਾ ਹੈ।

The message of Shiloah in Isaiah eight is the message of the latter rain. The pool of Shiloah is identified in the New Testament as the pool of Siloam. In Hebrew or Greek it means “sent.” It was expedient for Christ to leave that He might “send” the Holy Spirit. Isaiah and Ahaz are at the pool of Shiloah, and the test is based upon whether to have faith in the pool Shiloah as represented by Isaiah and his son, or faith in Rezin and Remaliah’s son? Ahaz is choosing between two waters, the waters of Shiloah or the waters of the King of Assyria. Ahaz rejoiced in the alliance and message represented by Rezin and Remaliah’s son and he therefore received the flood of desolation, instead of the water that runs softly at his judgment. His judgment represents the Sunday law when the king of the north overflows the entire world like a flood. It does so from the Sunday law onward, when the flood of the Midnight Cry is also sweeping the world.

Molaetsa oa Shiloah ho Esaia khaolo ea robeli ke molaetsa oa pula ea morao. Letamo la Shiloah le tsejoa Testamenteng e Ncha e le letamo la Siloame. Ka Seheberu kapa ka Segerike le bolela “ea rometsoeng.” Ho ne ho loketse hore Kreste a tsamaee e le hore a ka “romela” Moea o Halalelang. Esaia le Akase ba letamong la Shiloah, ’me teko e thehiloe holim’a hore na ho be le tumelo letamong la Shiloah joalokaha le emetsoe ke Esaia le mora oa hae, kapa tumelo ho Rezine le mora oa Remalia? Akase o khetha pakeng tsa metsi a mabeli, metsi a Shiloah kapa metsi a Morena oa Assyria. Akase o ile a thabela selekane le molaetsa o emetsoeng ke Rezine le mora oa Remalia, ’me ka hona a amohela moroallo oa lesupi, ho e-na le metsi a phallang ka bonolo nakong ea kahlolo ea hae. Kahlolo ea hae e emela molao oa Sontaha ha morena oa leboea a koahela lefatše lohle joaloka moroallo. Ho etsa joalo ho tloha molao oa Sontaha ho ea pele, ha moroallo oa Sello sa Har’a Bosiu le oona o ntse o aparela lefatše.

Ahaz rejoices in the alliance of the ten northern tribes and Syria, and thus rejoices in the message that combines church and state, as represented by every unlawful alliance found within God’s Word. Isaiah represents a Philadelphian and Ahaz a Laodicean. Christ connects Isaiah’s testimony with His own when He cures the blind man, a Laodicean at the pool of Siloam.

Ahaz bersukacita dalam persekutuan sepuluh suku di utara dan Siria, dan dengan demikian ia bersukacita dalam pekabaran yang mempersatukan gereja dan negara, sebagaimana dilambangkan oleh setiap persekutuan yang tidak sah yang terdapat dalam Firman Allah. Yesaya melambangkan seorang Filadelfia dan Ahaz seorang Laodikia. Kristus menghubungkan kesaksian Yesaya dengan kesaksian-Nya sendiri ketika Ia menyembuhkan orang buta itu, seorang Laodikia, di kolam Siloam.

> And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

> Buna Yesu a na a fhira, a vhona munna we a bebiwa e bofu. Vhafunziwa vhawe vha mu vhudzisa, vha ri, Murena, ndi nnyi o no ita tshivhi, ndi uyu munna kana vhabebi vhawe, uri a bebwe e bofu?

> Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

> Yesu akajibu, Huyu mtu hakutenda dhambi, wala wazazi wake; bali ni ili kazi za Mungu zidhihirishwe ndani yake. Yatupasa kuzitenda kazi zake yeye aliyenituma, maadamu ni mchana; usiku waja, ambapo hakuna mtu awezaye kufanya kazi. Maadamu niko ulimwenguni, mimi ndimi nuru ya ulimwengu. Alipokwisha kusema hayo, akatema mate chini, akafanya tope kwa yale mate, akampaka yule kipofu matope machoni, Akamwambia, Enenda, ukanawa katika birika la Siloamu, (maana yake kwa tafsiri ni, Ametumwa.) Basi akaenda zake, akaosha, akarudi anaona.

> The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened?

> O baagi ba gagwe, le ba pele ba mmoneng fa a ne a le sefofu, ba ne ba re: A ga se ene yo o neng a nna a kopa? Bangwe ba ne ba re: Ke ene; ba bangwe ba re: O tshwana le ene; mme ene a re: Ke nna. Jalo ba mo raya ba re: Matlho a gago a ne a bulega jang?

> He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. John 9:1–11.

> A huam ṭawng a chhang a, “Mi pakhat, Isua tih an koh chuan lei a siam a, ka mitte a hniam a; tin, ‘Siloam dîla kal la, sil rawh,’ tiin min hrilh a. Chutichuan ka kal a, ka sil a; tin, ka hmuh theih ta a ni,” a ti. John 9:1–11.

The blind man along with the foolish and wicked king Ahaz are tested as to whether to place their confidence in the pool of Siloam or the flood of Assyria. The blind man knows he is blind, but Ahaz is rich, increased with goods and in need of nothing. Ahaz is the foolish virgin at the pool of the latter rain, and the blind man a wise virgin. The waters that are Sent from, or the waters that are sent from Assyria are the test.

Muntu ya bukufi pamwe na hosi ya xiphukuphuku ni yo homboloka, Ahazi, va ringiwa leswaku va ta veka ku tshembela ka vona eka ndzhava ya Silowama kumbe eka ndhambi ya Asiriya. Muntu ya bukufi wa swi tiva leswaku i wa bukufi, kambe Ahazi u fumile, u andzile hi rifuwo, naswona a nga pfumali nchumu. Ahazi i nhwanyana wa xiphukuphuku entshangwini wa mpfula ya le ndzhaku, kutani munhu ya bukufi i nhwanyana wa vutlhari. Mati lama Rhumiweke ku suka eka, kumbe mati lama rhumiweke ku suka eAsiriya, hi wona ndzingo.

A pool is where water is gathered together, and prophetically a pool is where the various streams, rivers, creeks, seas, oceans, lakes, rain and dew of all the “waters” which represent the voice of Christ are gathered together. The pool of the latter rain is formed by the water which flows from the upper pool. The pool represents the message of the latter rain in the context of a test. Ahaz rejected the waters that flow softly, but the blind man was obedient to the message connected with the pool. Jesus took some of His Divinity, represented as “spit” and combined it with clay, representing the combination of Divinity with humanity that is accomplished by Christ in the Most Holy Place.

ឧទ្យានទឹកជាកន្លែងដែលទឹកត្រូវបានប្រមូលផ្តុំជាមួយគ្នា ហើយក្នុងន័យព្យាករណ៍ ឧទ្យានទឹកគឺជាកន្លែងដែលស្ទឹង ទន្លេ ព្រែក សមុទ្រ មហាសមុទ្រ បឹង ភ្លៀង និងទឹកសន្សើមនៃ “ទឹក” ទាំងអស់ ដែលតំណាងឲ្យព្រះសំឡេងរបស់ព្រះគ្រីស្ទ ត្រូវបានប្រមូលផ្តុំជាមួយគ្នា។ ឧទ្យានទឹកនៃភ្លៀងចុងក្រោយ ត្រូវបានបង្កើតឡើងដោយទឹកដែលហូរចេញពីឧទ្យានទឹកខាងលើ។ ឧទ្យានទឹកតំណាងឲ្យសារនៃភ្លៀងចុងក្រោយ ក្នុងបរិបទនៃការសាកល្បងមួយ។ អាហាសបានបដិសេធទឹកដែលហូរយ៉ាងស្ងប់ស្ងាត់ ប៉ុន្តែបុរសខ្វាក់បានស្តាប់បង្គាប់ចំពោះសារដែលទាក់ទងនឹងឧទ្យានទឹក។ ព្រះយេស៊ូវបានយកផ្នែកមួយនៃទេវភាពរបស់ទ្រង់ ដែលត្រូវបានតំណាងជា “ទឹកមាត់” ហើយបានផ្សំជាមួយដីល្បាប់ ដែលតំណាងឲ្យការរួមបញ្ចូលគ្នារវាងទេវភាព និងមនុស្សភាព ដែលត្រូវបានសម្រេចដោយព្រះគ្រីស្ទនៅក្នុងទីបរិសុទ្ធបំផុត។

Christ spat on the ground and mixed His spit to form clay. He used the message of the combination of Divinity and humanity to anoint the eyes of the blind man. The message represented by the combination of Divinity and humanity is the message of 1888, and it is designed to transform a person from the condition of Laodicea unto the condition of Philadelphia. But the message requires human participation. They must go to the pool, then wash.

Kristus meludah ke tanah lalu mencampurkan ludah-Nya itu sehingga menjadi tanah liat. Ia menggunakan pekabaran tentang perpaduan antara Keallahan dan kemanusiaan untuk mengurapi mata orang buta itu. Pekabaran yang dilambangkan oleh perpaduan antara Keallahan dan kemanusiaan adalah pekabaran tahun 1888, dan pekabaran itu dimaksudkan untuk mengubahkan seseorang dari keadaan Laodikia kepada keadaan Filadelfia. Tetapi pekabaran itu menuntut partisipasi manusia. Mereka harus pergi ke kolam itu, lalu membasuh diri.

All have sinned and come short of the glory of God, but Jesus said the blind man and his parents had not sinned. Jesus is removing the question of blame from the blind man’s condition, and identifies him as a man that was raised up to glorify the Lord, and the prophetic man in Bible prophecy that is raised up for the purpose that “the works of God should be made manifest” are the ensign, which is made up of men and women who have transitioned from Laodicea to Philadelphia. The ensign is where the works of God are manifested, for His work was to combine Divinity with humanity (as represented by the ointment of clay), and the trophies of that work are those who not only heard the Laodicean message, but those who followed the prescription in the message. The prescription for the blind man was to go and wash. Once he could see he did not need to try and glorify God, the circumstances surrounding him made that happen.

Ka mihringte a sual tawh vek a ni a, Pathian ropuina an tlawhchham bawk; mahse Isuan mitdel pa leh a nu leh pa-te chu an sual lo tih a sawi. Isuan mitdel pa dinhmun atanga mawhphurhna chungchanga zawhna chu a la bo va, amah chu Lalpa chawimawina tura kaihthawh mi mihring a ni tih a hriattîr a; tin, Bible hrilhlawhna ah “Pathian hnathawh te chu lantîr an nih theih nan” tih tumin kaihthawh mi hrilhlawhna lama mihring chu ensign a ni a, chu ensign chu Laodicea atanga Philadelphia-ah lo pêna mipa leh hmeichhia-te kawmkhawmna a ni. Ensign chu Pathian hnathawh te lantîrna hmun a ni; a chhan chu, A hnathawh chu Pathian nihna leh mihring nihna inzawm tlat tura tih a ni a (lei nuai hriak thla a entîr angin), tin, chu hnathawh lawmawm takte chu Laodicea thuchah lo hre tawh mai ni lovin, thuchah chhunga prescription zui te an ni. Mitdel pa tana prescription chu kal la, sil ang che tih a ni. A hmuh theih hnuah chuan Pathian chawimawi tura a bei a ngai tawh lo; a vel chheh chhunga thil thlengte ngeiin chu chu thil a tihtîr a ni.

It began with Christ’s approach, followed by Christ’s work. The last work of Christ in the Heavenly sanctuary in relation to man is to transform a human being from a valley of dead dry bones, or from being dead in the streets or from being blind as a bat. His last work is to recreate His people into His image, and that is the very work He did when He created Adam out of the dust of the ground, then breathed into him the breath of life. The last work is the first work, for He first made the clay and then anointed that clay with the life of His Spirit. With Adam the Spirit was His breath, with the blind man it was the water. With Ezekiel’s valley of dead bones it was a gathering message which created the body. Then a message of the four winds was breathed upon the body, and then it stood up as an mighty army.

Ya simile po Christ, jisaka simile po wok bilong Christ. Las wok bilong Christ long hevenli haus lotu long sait bilong man, em long senisim wanpela manmeri i lusim ples daun bilong ol ded drai bun, o lusim pasin bilong stap ded long ol rot, o lusim pasin bilong stap aipas tru olsem wanpela bat. Las wok bilong Em em long wokim nupela ol pipel bilong Em i go long piksa bilong Em yet, na dispela stret em wok tru Em i bin mekim taim Em i wokim Adam long das bilong graun, na bihain Em i winim insait long em win bilong laip. Las wok em namba wan wok, long wanem, pastaim Em i bin wokim kle, na bihain Em i makim dispela kle wantaim laip bilong Spirit bilong Em. Long Adam Spirit em win bilong Em; long aipas man em wara. Long ples daun bilong ol ded bun bilong Esekiel, em wanpela tok bilong bungim i bin wokim bodi. Orait bihain wanpela tok bilong foa win i bin winim antap long bodi, na orait em i sanap olsem wanpela strongpela ami tru.

While the blind man was yet blind, Jesus saw Him and then approached him. He approaches the blind man within the context of a question that was raised by His disciples, thus allowing Him to establish the proper prophetic setting for the illustration. The “works of God” are a prophetic symbol upon many various lines of witnesses in the Bible. Every manifestation of the “works of God” in the Scriptures is fulfilled in the time of the latter rain. Jesus is placing the context of the story in terms of the final message, as represented by Elijah in the last verses of Malachi.

Sementara orang buta itu masih buta, Yesus melihat dia lalu mendekatinya. Ia menghampiri orang buta itu dalam konteks suatu pertanyaan yang diajukan oleh murid-murid-Nya, dengan demikian memungkinkan-Nya menetapkan latar kenabian yang tepat bagi ilustrasi itu. “Pekerjaan-pekerjaan Allah” adalah suatu lambang kenabian pada banyak jalur kesaksian yang beragam di dalam Alkitab. Setiap pernyataan dari “pekerjaan-pekerjaan Allah” dalam Kitab Suci digenapi pada masa hujan akhir. Yesus sedang menempatkan konteks kisah itu dalam kaitannya dengan pekabaran terakhir, sebagaimana dilambangkan oleh Elia dalam ayat-ayat terakhir kitab Maleakhi.

The parents and the blind child are not condemned as sinners, for this is the time of God’s marvelous works, and in that time the hearts of the parents and the hearts of the children will get turned to see the issue at hand. The issue being—whether the blind Laodicean man has been changed into a anointed Philadelphian man. That is the issue that confronts the parents and the child in the time of the latter rain, for that is also the time of judgment. And the time of judgment is carried out during the third and fourth generations according to Abraham’s covenant prophecy. The blind man is the last and fourth generation, and his parents are the third. In that period the Elijah message places families into circumstances where they are forced to accept or reject the message of the pool of Siloam. The foolish and wicked king Ahaz rejected the message of that pool, but the blind man accepted. The Elijah message of Malachi is set in the context of a curse before the great and terrible day of the Lord.

វាបិតាមាតា និងកុមារខ្វាក់នោះ មិនត្រូវបានកាត់ទោសថាជាមនុស្សបាបឡើយ ព្រោះនេះជាពេលវេលានៃព្រះរាជកិច្ចដ៏អស្ចារ្យរបស់ព្រះ ហើយក្នុងពេលនោះ ចិត្តរបស់ឪពុកម្តាយ និងចិត្តរបស់កូនៗ នឹងត្រូវបានបង្វែរឲ្យមើលឃើញបញ្ហាដែលស្ថិតនៅចំពោះមុខ។ បញ្ហានោះគឺ—ថាតើបុរសឡាវឌីសេដែលខ្វាក់ បានត្រូវផ្លាស់ប្តូរទៅជាបុរសភីឡាឌែលភានដែលបានទទួលការចាក់ប្រេងតាំងហើយឬនៅ។ នោះហើយជាបញ្ហាដែលប្រឈមមុខនឹងឪពុកម្តាយ និងកូន ក្នុងពេលវេលានៃភ្លៀងចុងក្រោយ ព្រោះនោះក៏ជាពេលវេលានៃការជំនុំជម្រះផងដែរ។ ហើយពេលវេលានៃការជំនុំជម្រះ ត្រូវបានអនុវត្តក្នុងជំនាន់ទីបី និងទីបួន ស្របតាមពាក្យទំនាយនៃសេចក្តីសញ្ញារបស់អាប្រាហាំ។ បុរសខ្វាក់នោះគឺជាជំនាន់ចុងក្រោយ និងជំនាន់ទីបួន ហើយឪពុកម្តាយរបស់គាត់គឺជាជំនាន់ទីបី។ ក្នុងអំឡុងពេលនោះ សាររបស់អេលីយ៉ា ដាក់គ្រួសារទាំងឡាយឲ្យស្ថិតក្នុងកាលៈទេសៈដែលពួកគេត្រូវបានបង្ខំឲ្យទទួលយក ឬបដិសេធសារនៃអាងស៊ីឡូម។ ស្តេចអាហាស ដែលល្ងង់ខ្លៅ និងអាក្រក់ បានបដិសេធសារនៃអាងនោះ ប៉ុន្តែបុរសខ្វាក់បានទទួលយក។ សាររបស់អេលីយ៉ានៃម៉ាឡាគី ត្រូវបានកំណត់នៅក្នុងបរិបទនៃបណ្តាសា មុនថ្ងៃដ៏ធំ និងគួរឲ្យស្ញប់ស្ញែងនៃព្រះអម្ចាស់។

When Jesus organized the setting we are considering, He included in His summary of the purpose of the miracle was that He must work then, for a time will come when no man can work. The work He referred to takes place in the daylight, and the end of work is represented as night. His reference is to the close of probation.

Cukup Jesus menyusun keadaan yang sedang kita pertimbangkan, dalam ringkasan-Nya tentang tujuan mukjizat itu Ia menyertakan bahawa Dia mesti bekerja pada waktu itu, kerana akan datang suatu masa apabila tiada seorang pun dapat bekerja. Pekerjaan yang dirujuk-Nya berlangsung pada waktu siang, dan berakhirnya pekerjaan itu digambarkan sebagai malam. Rujukan-Nya adalah kepada penutupan masa percubaan.

When He finishes His work of judgment, he takes off His priestly garments and puts on His garments of vengeance. When He finishes that work of separating the lost from the saved, the work of salvation ends. Probation is closed and it is now nighttime when no man can work. Christ’s message was not only the Laodicean message to a blind man, but it was the Elijah message set within the context of the nearness of the close of probation, which is Christ’s sanctified motivation to work for the saving of souls.

Yie me liaawh lut hnu ah, A puithiam puansilhte chu a hlawh thla a, phuba lâkna puansilte a inbel ta. Bo ai tlâkna leh chhandamna changte a then hrangna hna chu a zawh hnuah, chhandamna hna pawh a tâwp ta. Khawngaihna hun chu a khâr ta a, tu mahin hna a thawh theih loh zan hun a lo thleng ta. Krista thuchah chu mitdel pakhat hnêna Laodikea thuchah chauh ni lovin, khawngaihna hun khâr tûr hnaihzia thu ṭha tak siamtu remchanna chhûnga dah Elija thuchah pawh a ni a; chu chu linhlovi chhandam tûra thawhna kawnga Krista rilru tihthianghlim tak a ni.

First Christ approached the blind man, then prepared and applied the ointment, then gave instructions for a work that the blind man must do for himself, and just as importantly is that as he takes up the work his sight is restored. Once he has sight he has transformed from a blind Laodicean into a Philadelphian. The transformation period of those two churches was fulfilled in the beginning from 1856 unto 1863.

Ntandokazi Kresto ayasondela kumuntfu loyimphumphutse, wase uyalungisa futsi ufake lo mutsi emehlweni, bese unika imiyalelo mayelana nemsebenti lokufanele loyimphumphutse awente yena ngekwakhe; futsi lokubaluleke ngalokulinganako kutsi, njengobe acala kuwutfwala lowomsebenti, kubona kwakhe kuyabuyiselwa. Nase atfole kubona, uyabe sewugucukile asuka ekubeni nguLawodisiya loyimphumphutse aya ekubeni nguFiladelfiya. Sikhatsi sengucuko salezo emabandla lamabili sagcwaliseka ekucaleni kusukela nga-1856 kute kube nga-1863.

That period represents the separation of the wheat and tares, and the final sealing of the one hundred and forty-four thousand who are thereafter lifted up as an ensign. The blind man immediately became the public focus—once he changed from a Laodicean unto a Philadelphian. The blind man is the one hundred and forty-four thousand and the wicked and foolish king Ahaz are the former covenant people who are spewed out of the mouth of the Lord. At the same point in history, Jesus is either using his spit to anoint His new covenant people, or He is spitting the old covenant people out of His mouth.

Tempoh itu melambangkan pemisahan gandum dan lalang, serta pemeteraian terakhir bagi seratus empat puluh empat ribu yang sesudah itu diangkat sebagai panji-panji. Orang buta itu serta-merta menjadi tumpuan umum—sebaik sahaja dia berubah daripada seorang Laodikia menjadi seorang Filadelfia. Orang buta itu ialah seratus empat puluh empat ribu, dan raja Ahas yang jahat dan bodoh itu ialah bekas umat perjanjian yang dimuntahkan keluar dari mulut Tuhan. Pada titik sejarah yang sama, Yesus sama ada sedang menggunakan ludah-Nya untuk mengurapi umat perjanjian baharu-Nya, atau Dia sedang memuntahkan umat perjanjian lama keluar dari mulut-Nya.

We will continue these thoughts in the next article.

Kita akan meneruskan pemikiran-pemikiran ini dalam artikel yang berikutnya.

> “The Coming Crisis

> “Mo tlago ga Dikotsi”

> “With unerring accuracy the Infinite One keeps an account with all nations. While his mercy is offered with calls to repentance, this account will remain open; but when a certain limit which God has fixed is reached, the ministry of his wrath begins. The account is then closed; divine patience ceases; there is no more pleading for mercy in their behalf.

> “Dengan ketepatan yang tidak pernah salah, Yang Mahatak Terbatas menyimpan perhitungan dengan semua bangsa. Sementara rahmat-Nya ditawarkan disertai panggilan kepada pertobatan, perhitungan ini akan tetap terbuka; tetapi apabila suatu batas tertentu yang telah ditetapkan Allah tercapai, pelayanan murka-Nya pun dimulai. Maka perhitungan itu ditutup; kesabaran ilahi pun berakhir; tidak ada lagi permohonan belas kasihan bagi pihak mereka.

> “The prophet, looking down the ages, had our 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.

> “ଯୁଗଯୁଗ ଅତିକ୍ରମ କରି ଭବିଷ୍ୟତକୁ ନିରୀକ୍ଷଣ କରୁଥିବା ଭବିଷ୍ୟଦ୍ଦର୍ଶୀଙ୍କ ଦର୍ଶନରେ ଆମ ସମୟ ପ୍ରକାଶିତ ହୋଇଥିଲା। ଏହି ଯୁଗର ଜାତିମାନେ ଅଦ୍ୱିତୀୟ କୃପାର ଗ୍ରାହକ ହୋଇଆସିଛନ୍ତି। ସ୍ୱର୍ଗର ସର୍ବୋତ୍ତମ ଆଶୀର୍ବାଦଗୁଡ଼ିକ ସେମାନଙ୍କୁ ଦିଆଯାଇଛି; କିନ୍ତୁ ବୃଦ୍ଧିଶୀଳ ଅହଙ୍କାର, ଲୋଭ, ମୂର୍ତ୍ତିପୂଜା, ଈଶ୍ୱରଙ୍କ ପ୍ରତି ଅବହେଳା, ଏବଂ ନୀଚ କୃତଘ୍ନତା ସେମାନଙ୍କ ବିରୁଦ୍ଧରେ ଲିଖାଯାଇଛି। ସେମାନେ ଶୀଘ୍ର ଭାବେ ଈଶ୍ୱରଙ୍କ ସହିତ ନିଜମାନଙ୍କର ହିସାବ ବନ୍ଦ କରୁଛନ୍ତି।”

> “The days are fast approaching when there will be great perplexity and confusion in the religious world. There will be gods many and lords many; every wind of doctrine will be blowing; and Satan, clothed in angel robes, would deceive, if it were possible, the very elect.

> “Hari-hari sedang cepat mendekat apabila akan ada kebingungan dan kekacauan besar dalam dunia keagamaan. Akan ada banyak allah dan banyak tuhan; setiap angin ajaran akan bertiup; dan Iblis, yang berpakaian jubah malaikat, akan menyesatkan, jika mungkin, orang-orang pilihan itu sendiri.

> “The universal scorn thrown upon true piety and holiness, leads those who have not a living connection with God to lose their reverence for his law. And as the disrespect for the divine law becomes more manifest, the line of demarcation between its observers and the world and a world-loving church will become more distinct. Love of God’s precepts increases with one class, according as contempt for them increases with the other.

> “Go nyatšwa ga bodumedi bja therešo le bokgethwa mo go apareditšego bohle, go dira gore bao ba se nago kgokagano e phelago le Modimo ba lahlegelwe ke tlhompho ya bona bakeng sa molao wa gagwe. Gomme ge go hloka tlhompho bakeng sa molao wa legodimo go e-ba pepeneneng kudu, mothaladi wa pharologanyo magareng ga baboloki ba wona le lefase gotee le kereke yeo e ratago lefase o tla bonagala ka go hlaka kudu. Lerato la ditaelo tša Modimo le a oketšega go sehlopha se sengwe, go ya ka moo lenyatšo la tšona le oketšegago ka gona go se sengwe.”

> “The great I AM is vindicating his law. He is speaking to those who make it void in storms, in floods, in tempests, in earthquakes, in perils by land and by sea. Now is the time for his people to show themselves true to principle.

> “Yang Maha AKU sedang membenarkan hukum-Nya. Ia sedang berbicara kepada mereka yang meniadakannya melalui badai, melalui banjir, melalui topan, melalui gempa bumi, melalui bahaya di darat dan di laut. Sekaranglah waktunya bagi umat-Nya untuk menunjukkan diri setia kepada prinsip.

> “We are standing on the threshold of great and solemn events. The Lord is at the door. Upon the Mount of Olives the Saviour rehearsed the scenes that were to precede this great event: ‘Ye shall hear of wars and rumors of wars,’ he said. ‘Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfilment at the destruction of Jerusalem, they have a more direct application in the last days.

> “Angarang re·gipa aro rakbegnigipa ong·gnirangni saldokko an·ching chadengenga. Jokatgipa cholge donga. Olives A·brio Jokatgipa ia dal·begipa ong·gnigipa ong·na skanggipao ong·na nanggipa manderangko aganprakaha: ‘Na·simang dakgrikani aro dakgrikani kattarangko knagen,’ ine Ua aganaha. ‘Jat jatni kosako chakata, aro rajya rajyani kosako; aro cha·ani grianirang, saknaanirang, aro a·a salgrerarang bang·a biaprango ong·gen. Ia pilakan dukni a·bachengani ong·a.’ Ia katchinikani Jerusalem-ni nisiatako nang·chongmotgipa bewalo chu·sokahaoba, bon·kamgipa salrango uarangni bate ning·tubate jakkalgipa orto donga.”

> “John and the other prophets also were witnesses of the terrible scenes that will take place as signs of Christ’s coming. They saw armies mustering for battle, and men’s hearts failing them for fear. They saw the earth moved out of its place, the mountains carried into the midst of the sea, the waves thereof roaring and troubled, and the mountains shaking with the swelling thereof. They saw the vials of God’s wrath opened, and pestilence, famine, and death come upon the inhabitants of the earth.

> “Yohane ni ba porofiti mosusu mpe bazalaki batatoli ya makambo ya nsɔmɔ oyo ekosalema lokola bilembo ya koya ya Klisto. Bamɔnaki mampinga ezali kosangana mpo na etumba, mpe mitema ya bato ezali kolemba mpo na kobanga. Bamɔnaki mabele elongolami na esika na yango, bangomba ebwakami na kati ya mbu, mbonge na yango ezali koganga mpe kotungisama, mpe bangomba ezali koningana mpo na kovimba na yango. Bamɔnaki mpe bambɛki ya nkanda ya Nzambe efungwami, mpe bokono ya kopanzana, nzala, mpe liwa eyeli bafandi ya mabele.”

> “Already the restraining Spirit of God is being withdrawn from the world. And hurricanes, tempests, disasters by sea and land, follow each other in quick succession. Science seeks to explain all these. The signs thickening around us, telling of the near approach of the Son of God, are attributed to any other than the true cause. Men cannot discern the sentinel angels restraining the four winds that they may not blow until the servants of God are sealed; but when God shall bid his angels loose the winds, there will be such a scene of his avenging wrath as no pen can picture.

> “ဆီးတားလျက်ရှိသော ဘုရားသခင်၏ ဝိညာဉ်တော်သည် ယခုပင်လျှင် လောကမှ ရုပ်သိမ်းလျက်ရှိနေပြီ။ ထို့နောက် မုန်တိုင်းကြီးများ၊ လေပြင်းမုန်တိုင်းများ၊ ပင်လယ်နှင့် မြေပြင်ပေါ်ရှိ ဘေးအန္တရာယ်များသည် အချင်းချင်း လျင်မြန်စွာ ဆက်တိုက်လိုက်ပါလာကြသည်။ သိပ္ပံပညာက ဤအရာများအားလုံးကို ရှင်းပြရန် ကြိုးစားသည်။ ဘုရားသခင်၏ သားတော် နီးကပ်စွာ ကြွလာတော်မူမည့်အကြောင်းကို ပြောကြားနေသည့်၊ ကျွန်ုပ်တို့ပတ်လည်၌ ပိုမိုထူထပ်လာနေသော နိမိတ်လက္ခဏာများကိုလည်း စစ်မှန်သော အကြောင်းရင်းမှအပ အခြားအရာတစ်ခုခုကြောင့်ဟုသာ သတ်မှတ်ကြသည်။ လူတို့သည် ဘုရားသခင်၏ ကျွန်များကို တံဆိပ်ခတ်ပြီးမချင်း လေတိုက်မလာစေရန် လေးပါးသော လေကို ဆီးတားထားကြသော ကင်းစောင့်ကောင်းကင်တမန်များကို မသိမြင်နိုင်ကြ။ သို့ရာတွင် ဘုရားသခင်သည် မိမိ၏ ကောင်းကင်တမန်များအား လေများကို လွှတ်ချရန် အမိန့်ပေးတော်မူသောအခါ၊ မည်သည့်ကလံမဆို ပုံဖော်ရေးသား၍မရနိုင်သော၊ မိမိ၏ အပြစ်ဒဏ်ပေးသော အမျက်တော်၏ မြင်ကွင်းတစ်ရပ် ပေါ်ပေါက်လာလိမ့်မည်။”

> “A crisis is just upon us; but God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, Ezekiel, and John, we see how closely heaven is connected with the events transpiring upon the earth. We see the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of his church, in his own keeping.

> “గంభీరమైన సంక్షోభము మన మీదికి రాబోవుచున్నది; అయితే ఈ మహా అత్యవసర సమయంలో దేవుని సేవకులు తమపై తామే ఆధారపడకూడదు. యెషయా, యెహెజ్కేలు, మరియు యోహాను వారికి అనుగ్రహించబడిన దర్శనములలో, పరలోకము భూమిమీద సంభవించుచున్న సంఘటనలతో ఎంత సన్నిహితముగా అనుసంధానమై ఉన్నదో మనము చూచుచున్నాము. ఆయనకు నమ్మకముగా నిలిచియున్న వారి విషయమై దేవుని శ్రద్ధను మనము గ్రహించుచున్నాము. ఈ లోకము పాలకుడు లేనిదికాదు. రానున్న సంఘటనల కార్యపథము ప్రభువు చేతులలోనే ఉన్నది. పరలోక మహిమాశాలి తన సంఘమునకు సంబంధించిన విషయములు మాత్రమే కాక జనముల భవితవ్యమును కూడ తన స్వహస్తములలోనే ఉంచియున్నాడు.

> “God has revealed what is to take place in the last days, that his people may be prepared to stand against the tempests of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter his faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance.

> “Modimo o senotše seo se tlago go direga mehleng ya bofelo, gore setšhaba sa gagwe se tle se lokišetšwe go ema kgahlanong le diphefo tša kganetšo le bogale. Bao ba lemošitšwego ka ditiragalo tše di lego pele ga bona ga se ba swanela go dula ba letetše ledimo le le tlago ka boiketlo bja moya, ba ikhomotša ka gore Morena o tla šireletša ba gagwe ba botegago mo letšatšing la tlaišego. Re swanetše go ba bjalo ka batho ba letetšego Morena wa bona, e sego ka tebello ya bošilo, eupša ka mošomo wa kgonthe, ka tumelo ye e sa šišinyegego. Bjale ga se nako ya go lesa menagano ya rena e tletšwe ke dilo tša bohlokwa bjo bonyenyane.”

> “While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the under-current is tending. Its professions are mild, and apparently Christian; but when it shall speak, it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should bring before the people the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures, and be able to give the reason for our faith. Says the prophet, ‘The wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.’

> “Bangakin ong mi katang, Satan rang·sananiko dakgipa manderangna ka∙sachakani aro kakket bichal ong∙na gita kam ka∙enga. Sunday movement da andalani gisepo an∙tangni ramo re∙angenga. Dilgiparang chongmotgipa neng∙nikani bakko donnua, aro movement-o bak ra∙giparang bang∙a an∙tangtangan ning∙o donggipa salgroani maidake dakgrikna re∙angenga, uko nikja. Uni ku∙rachakanirang komalkoma aro nikna Kristian gita ong∙a; indiba ua agangenchimode, dragon-ni gisikko parakgen. Namnikgimin kenbegipa bichalko champengna an∙chingni bilni gimin pilakkon dakna nanggen. Manderangni mikkango chongmotgipa neng∙nikani bakko an∙ching ra∙bachina nanggen, indake gisikni jakgitelani ko restrik ka∙na gita cholrang baksa dakgimin kamrangni kosako bate chubatsranggipa matnanganiko dakgen. An∙ching Sastroko am∙na nanggen, aro an∙chingni bebera∙ani giminko maikai ong∙a uko talatna amgen. Katchinikgipa indine agana, ‘Namgijagiparang namgija kamko dakgen, aro namgijagiparangoni saksaoba u∙ija; indiba wise-rang u∙igen.’”

> “The important future is before us. To meet its trials and temptations, and to perform its duties, will require great faith, energy, and perseverance. But we may triumph gloriously; for not one watching, praying, believing soul will be ensnared by the devices of the enemy. All heaven is interested in our welfare, and waits our demand upon its wisdom and strength. Every opposing influence, whether open or secret, may be successfully resisted, ‘not by might nor by power, but by my Spirit, saith the Lord of hosts.’ God is just as willing now as anciently to work through human efforts, and to accomplish great things through weak instrumentalities. We shall not gain the victory through numbers, but through full surrender of the soul to Jesus.

> “माइगी थाबक पुंशी अदु मखादा लेइरि। मसीगी वাখल्लोनशिंग अमसुंग पानবশিংগা सामना তৌনবদা, অদুগা মসিগী থাবকশিং পূন্না মপুন তৌনবদা, অচৌবা বিশ্বাস, শাক্তি, অদুগা খঙদবা তারিবা লৈরকপা দরকার অইগনি। অদুবু ঐখোয়না মপোক মরোমদা ময়াই পাইবা ঙমগনি; মরামদা লৌথোক্লবা, হাইজরিবা, তৌবা বিশ্বাস লৈরিবা মতাম অমত্তনা শত্রুগী ফিবমশিংনা ফান্নবা ঙমদে। স্বর্গ পুম্নমক্তা ঐখোয়গী ফজবগীদমক্তা থম্মি, অদুগা মসিগী লৌজিংবা অদুগা শাক্তিদা ঐখোয়গী দাবি তৌবগী মতাম ঙাক্লি। উনগী মায়োক্তা লেপ্লিবা শক্তি খুদিংমক, মদু মমাংদা উত্রবা অমসুং লোইনানা লুকাইনা লৈরিবা অইরবসু, “নোরুবনা নত্তে, নত্ত্রগা শক্তিনা নত্তে, অদুবু ঐগী স্পিরিট্না, হোস্টশিংগী প্রভুনা হায়ি,” হায়বনা মপোক মপোক্তা খোঙনাংথোকপা ঙমগনি। ঈশ্বর অদুনা হৌজিকসু মতুং ইনবা মতমশিংদা অদুম ওইনা মীওইগী খুদোলশিংগী মথক্তা থাবক তৌনবা পাম্মি, অদুগা মচিন-মায়া নিংথিবা লমচৎশিংগী মাধ্যমে অচৌবা থাবকশিং পুম্না পূন্না পাংথোকপা পাম্মি। ঐখোয়না মীয়ামগী মরক্তা ময়াই ফংদ্রবা নত্তে, অদুবু থমদোকপা নত্তনা ঈশু দা আত্মা পুম্নমক পূর্ণনা সমর্পণ তৌবদগী ময়াই ফংগনি।”

> “Now, while mercy still lingers, while Jesus is making intercession for us, let us make thorough work for eternity.” Southern Watchman, December 25, 1906.

> “Jisemom, katik tetaŋ bakan, ka Jesus eŋaŋ anjok eŋecŋiŋ kede nchon, in yutok ket de borol kakeŋ piny kataŋ aket tetaŋ.” Southern Watchman, December 25, 1906.

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