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# The Book of Daniel - Number Four

Kitab Daniel - Nombor Empat

The Plummet

Тутан плуммет

Author

Jeff Pippenger

Published

November 27, 2023

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We are addressing the “seven times” of Leviticus twenty-six as represented in the book of Daniel. We are doing so because one of the prophetic characteristics of the “seven times,” is that it represents the “stumbling stone” that the builders rejected. I am defining the stone of stumbling that is represented in the Scriptures as a truth that can be seen, but isn’t. For those that see it, it is precious, but for those that don’t see it, it is not only what they stumble over, but it is the stone that grinds them to powder.

Ndzi vulavula hi “mikarhi ya nkombo” ya Levhitika 26 hilaha yi yimeleriwaka hakona ebukwini ya Daniyele. Hi endla sweswo hikuva xin’wana xa swihlawulekisi swa vuprofeta swa “mikarhi ya nkombo” hileswaku yi yimela “ribye ro khunguvanyisa” leri vayaki va ri ariseke. Ndzi hlamusela ribye ra ku khunguvanyisa leri yimeleriwaka eMatsalweni tanihi ntiyiso lowu nga voniwaka, kambe wu nga voniwi. Eka lava wu vonaka, i wa nkoka swinene; kambe eka lava va nga wu voniki, a hi swona ntsena leswi va khunguvanyisekaka ha swona, kambe hi rona ribye leri va silelaka ri va mapa.

When Christ presented the stone that the builders rejected, He identified that the corner stone would become the “head” of the corner. The message of the rejected stone in the Scriptures always has to do with God passing by a former covenant people, while at the same time God is entering into covenant with a people who had not formerly been the people of God.

Akene Kristo va ṋekedza tombo ḽe vhafhaṱi vha ḽi landula, o sumbedza uri tombo ḽa khuḓa ḽi ḓo vha “ṱhoho” ya khuḓa. Mulaedza wa tombo ḽo landulwaho Maṅwaloni misi yoṱhe u kwama na Mudzimu u fhira thungo vhathu vha mulanga wa kale, ngeno nga tshenetsho tshifhinga Mudzimu a tshi khou dzhena mulangani na vhathu vhane kale vho vha vhe si vhathu vha Mudzimu.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. Matthew 21:42–44.

> Yesu akawaambia, Je, hamjapata kamwe kusoma katika Maandiko, Jiwe walilolikataa waashi, ndilo limekuwa jiwe kuu la pembeni; hili limetoka kwa Bwana, nalo ni la ajabu machoni petu? Kwa sababu hiyo nawaambieni, Ufalme wa Mungu utaondolewa kwenu, na kupewa taifa lizaalo matunda yake. Na kila atakayejikwaa juu ya jiwe hili atavunjika; lakini yeyote litakayemwangukia, litamsaga kabisa. Mathayo 21:42–44.

The first “time prophecy” that William Miller was led to by the holy angels, was the “seven times” of Leviticus twenty-six. Laodicean Adventism started the process of tearing down the foundational truths which the Lord assembled through the ministry of Miller by rejecting the very first of Miller’s discoveries. Of course, any prophetic illustration of a sacred foundation is an illustration of Christ, who is “The Stone”, so the rejection of the “seven times” in 1863, identifies not only the beginning of the process of rejecting the foundational truths, it represents a rejection of Christ. As with Christ’s testimony of the rejected stone, Peter also identifies that one of the prophecies connected with the foundation stone is that it would ultimately become “the head of the corner”.

Nabii ya kwanza ya “wakati” ambayo William Miller aliongozwa kwayo na malaika watakatifu, ilikuwa “nyakati saba” ya Mambo ya Walawi ishirini na sita. Uadventista wa Laodikia ulianza mchakato wa kubomoa kweli za msingi ambazo Bwana aliziweka pamoja kupitia huduma ya Miller kwa kukataa ugunduzi wa kwanza kabisa wa Miller. Bila shaka, kielelezo chochote cha kinabii cha msingi mtakatifu ni kielelezo cha Kristo, ambaye ni “Jiwe”, hivyo kukataliwa kwa “nyakati saba” mwaka 1863 hakutambui tu mwanzo wa mchakato wa kukataa kweli za msingi, bali kunawakilisha kukataliwa kwa Kristo. Kama ilivyokuwa katika ushuhuda wa Kristo kuhusu jiwe lililokataliwa, Petro pia anatambua kwamba mojawapo ya unabii unaohusiana na jiwe la msingi ni kwamba hatimaye lingekuwa “kichwa cha pembeni”.

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:6–8.

> होइकोनादिनि शास्त्रनाय दंफाया दं, “नाय सियन्नि गाहाय मोनसे गोदान थिखा-खुंसेन, सायखानाय आरो मुलियाव; आरो जे बिनि सायाव बिसवास खालामो, बेखौ लज्जित खालामनाय नङा।” बेखातिर, जों बिसवास खालामनायनिफ्राय, बे मुलियाव; नाथाय अबाध्यनिफ्राय, “गिथिनायफोरहा नागिरना गोजानखौ, बेनोजोंनै गाहायनि मथाखौ जायो,” आरो, “खोमजिनायनि गोजान, आरो दुखुदिनायनि थाल,” माने बे बाथ्रायाव खोमजियो, अबाध्य जानायनि थाखाय; बेनिफ्रायहाय सिहोनायाव दं। नाथाय जोंनो मोनोनाय बंस, राजगुरुफोरनि गोहोम, पबित्र जाति, निजनि मानुह; जेनो जों बेनि प्रसंसा-फोरखौ फोसावनो, जे जोंखौ अंधारनिफ्राय बिनि आश्चर्यजनक जौगायाव हांख्रायो; जोंहा आगोल मानुह नासै, नाथाय दानि रैखाथि बिदांनि मानुह; जोंहा दया मोननाय नासै, नाथाय दानि दया मोननाय दं। 1 पितर 2:6–8।

The foundation stone in the beginning of Adventism, becomes the head of the corner. Isaiah is in agreement with Christ and Peter, and Isaiah uses the foundation stone to represent a covenant people who are being passed by for a new covenant people. In his testimony he represents a class that has made a covenant with death, and who have received a lie. The lie they receive, is the lie that Paul identifies as bringing strong delusion upon those that make a covenant with death, because they did not receive the love of the truth.

Batu asas pada permulaan Adventisme menjadi batu penjuru utama. Yesaya sependapat dengan Kristus dan Petrus, dan Yesaya menggunakan batu asas itu untuk melambangkan suatu umat perjanjian yang sedang dilalui demi suatu umat perjanjian yang baru. Dalam kesaksiannya ia menggambarkan suatu golongan yang telah mengikat perjanjian dengan maut, dan yang telah menerima dusta. Dusta yang mereka terima ialah dusta yang Paulus kenal pasti sebagai mendatangkan kesesatan yang kuat ke atas mereka yang mengikat perjanjian dengan maut, kerana mereka tidak menerima kasih akan kebenaran.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:14–18.

> Oleh itu, dengarlah firman TUHAN, hai orang-orang yang mencemuh, yang memerintah umat ini yang di Yerusalem. Oleh sebab kamu telah berkata, Kami telah mengadakan perjanjian dengan maut, dan dengan dunia orang mati kami telah membuat persetujuan; apabila cemeti yang melanda itu lalu, ia tidak akan sampai kepada kami; kerana kami telah menjadikan dusta sebagai perlindungan kami, dan di bawah kepalsuan kami telah menyembunyikan diri kami: Sebab itu beginilah firman Tuhan ALLAH, Sesungguhnya, Aku meletakkan di Sion sebagai suatu dasar sebuah batu, batu yang teruji, batu penjuru yang indah, suatu dasar yang teguh: barangsiapa percaya tidak akan tergesa-gesa. Aku juga akan menjadikan keadilan sebagai tali pengukur, dan kebenaran sebagai batu duga: dan hujan batu akan menyapu bersih perlindungan dusta itu, dan air akan melimpahi tempat persembunyian itu. Dan perjanjianmu dengan maut akan dibatalkan, dan persetujuanmu dengan dunia orang mati tidak akan tetap berdiri; apabila cemeti yang melanda itu lalu, maka kamu akan diinjak-injak olehnya. Yesaya 28:14–18.

The “seven times” has been hidden under falsehoods, and when God passes by His former covenant people and enters into covenant with the one hundred and forty-four thousand, the stone that was formerly the rejected corner stone will ascend to be the “head” of the corner. For those that understand this truth, it is precious, and for those that don’t, the stone that becomes the head of the corner, not only crushes them, but it metaphorically becomes their headstone.

“tujuh kali” itu telah disembunyikan di bawah kepalsuan, dan apabila Tuhan berlalu daripada umat perjanjian-Nya yang dahulu lalu mengikat perjanjian dengan seratus empat puluh empat ribu orang, batu yang dahulunya merupakan batu penjuru yang ditolak itu akan naik menjadi “kepala” penjuru. Bagi mereka yang memahami kebenaran ini, hal itu berharga, dan bagi mereka yang tidak memahaminya, batu yang menjadi kepala penjuru itu bukan sahaja meremukkan mereka, tetapi secara kiasan menjadi batu nisan mereka.

In the book of Daniel, in chapter eight and verse nineteen, we find the “last end” of the indignation, thus identifying that there must also be a “first end” of the indignation. The period of time from 677 BC, until October 22, 1844 represents the period of time that the sanctuary (and host) would be tread down. But the papacy was to prosper until the indignation was accomplished, according to Daniel chapter eleven, and verse thirty-six. If the end of the indignation of chapter eight, represents the end of a period of time, then the end of the indignation of chapter eleven, also represents the end of a period of time. This is what the Bible clearly teaches, though this truth has been covered up with lies by those who have made a covenant with death.

Dalam kitab Daniel, pada pasal delapan ayat sembilan belas, kita mendapati “akhir murka” itu, yang dengan demikian menunjukkan bahawa pasti juga ada suatu “akhir pertama” bagi murka itu. Jangka masa dari tahun 677 SM hingga 22 Oktober 1844 melambangkan tempoh waktu di mana tempat kudus (dan bala tentera) akan diinjak-injak. Tetapi kepausan harus berjaya sampai murka itu digenapi, menurut Daniel pasal sebelas ayat tiga puluh enam. Jika akhir murka dalam pasal lapan melambangkan pengakhiran suatu jangka masa, maka akhir murka dalam pasal sebelas juga melambangkan pengakhiran suatu jangka masa. Inilah yang diajarkan Alkitab dengan jelas, walaupun kebenaran ini telah diselubungi dengan dusta oleh mereka yang telah mengikat perjanjian dengan maut.

The end of both indignations represent the end of an identical period of time, for both were a fulfillment of the same curse of twenty-five hundred and twenty years of scattering, captivity and slavery. The northern kingdom first suffered the scattering, captivity and slavery of the “seven times,” when in 723 BC, the king of Assyria took them captive. The southern kingdom suffered the same fate in 677 BC. Jeremiah confirms this fact.

Tamnya duainai kemurkaani yah tamwak kabana dingna hiri ningshingkhi; maramdi anina amata “seven times” haiduna khanghanbigadabani, aduga masi taona 2,520 gi mikup ama oina chenkhatpa, phangbagi makhada leiba, aduga thougalda leiba gi singlup ama gi mapung phana pumnamak phang-i. Uttar gi leingakna 723 BC-da Assyria gi ningthou-na makhoibu phangduna louthokkhrabada, “seven times” gi chenkhatpa, phangbagi makhada leiba, aduga thougalda leiba asi ahanba oina thok-i. Dakshin gi leingakna 677 BC-da adum oirabani. Jeremiah-na hairibadu masi achumbani haibasi pukhri.

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

> Israel ialah domba yang tercerai-berai; singa-singa telah menghalaunya: mula-mula raja Asyur telah memakannya; dan yang terakhir ini, Nebukadnezar, raja Babel, telah meremukkan tulang-tulangnya. Yeremia 50:17.

Jeremiah is identifying a progressive judgment. The Assyrians remove the northern kingdom in 723 BC, then they take Manasseh to Babylon, their capital city, in 677 BC. Then Nebuchadnezzar takes Jehoiakim, thus marking the beginning of the seventy years of captivity in 606 BC. Then Nebuchadnezzar takes Zedekiah and destroys Jerusalem in 586 BC.

Yeremia sedang mengenal pasti satu penghakiman yang bersifat progresif. Orang Asyur menyingkirkan kerajaan utara pada tahun 723 SM, kemudian mereka membawa Manasye ke Babel, kota ibu negeri mereka, pada tahun 677 SM. Kemudian Nebukadnezar membawa Yoyakim, dengan demikian menandai permulaan tujuh puluh tahun pembuangan pada tahun 606 SM. Kemudian Nebukadnezar membawa Zedekia dan memusnahkan Yerusalem pada tahun 586 SM.

The southern kingdom had been warned that they would suffer the same fate as the northern kingdom if they continued in their rebellion. The judgment of the northern kingdom would be accomplished upon the southern kingdom, and the symbol of that judgment was a line that was to be stretched over Judah. In Isaiah’s testimony, it was simply the “line,” but in the following passage, the “line” is the “line of Samaria.”

Mbretëria jugore ishte paralajmëruar se do të pësonte të njëjtin fat si mbretëria veriore, nëse do të vazhdonte në rebelimin e saj. Gjykimi i mbretërisë veriore do të ekzekutohej mbi mbretërinë jugore, dhe simboli i atij gjykimi ishte një litar matës që duhej të shtrihej mbi Judën. Në dëshminë e Isaias, ai ishte thjesht “litari”, por në pasazhin vijues, “litari” është “litari i Samarisë”.

> Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 2 Kings 21:12–15.

> Maka beginilah firman Tuhan, Allah Israel: Sesungguhnya, Aku mendatangkan malapetaka yang demikian atas Yerusalem dan Yehuda, sehingga setiap orang yang mendengarnya, kedua telinganya akan berdenging. Dan Aku akan membentangkan atas Yerusalem tali ukur Samaria dan bandul rumah Ahab; dan Aku akan menghapus Yerusalem seperti seseorang menghapus sebuah pinggan, menghapusnya lalu membalikkannya tertelungkup. Dan Aku akan meninggalkan sisa milik pusaka-Ku, dan menyerahkan mereka ke dalam tangan musuh-musuh mereka; dan mereka akan menjadi mangsa dan rampasan bagi semua musuh mereka; karena mereka telah melakukan apa yang jahat di mata-Ku, dan telah membangkitkan murka-Ku, sejak hari nenek moyang mereka keluar dari Mesir sampai hari ini. 2 Raja-raja 21:12–15.

There are two prophetic expressions in the verses just cited that must be considered. The first is the tingling of the ears, and the other is the plummet. In these verses the line of Samaria is also identified as the plummet of the house of Ahab. The line and the plummet are instruments of judgment, which are used in the building process. In the verses, they identify that the same judgment that was carried out against the northern kingdom, represented as Samaria and the house of Ahab, would be brought upon Judah and Jerusalem. When the warning was set forth, the northern kingdom of Israel had already been invaded, conquered, destroyed and taken into slavery. The message of God’s judgment produces the tingling of the ears of those that hear the warning. Both the plummet and the tingling of the ears are found three times each in the Scriptures. In each case, they represent God’s indignation against His own people.

Terdapat dua ungkapan kenabian dalam ayat-ayat yang baru sahaja dipetik yang mesti dipertimbangkan. Yang pertama ialah telinga berdesing, dan yang satu lagi ialah batu ladung. Dalam ayat-ayat ini, tali Samaria juga dikenal pasti sebagai batu ladung bagi keluarga Ahab. Tali dan batu ladung ialah alat-alat penghakiman, yang digunakan dalam proses pembinaan. Dalam ayat-ayat tersebut, ia menunjukkan bahawa penghakiman yang sama yang telah dilaksanakan terhadap kerajaan utara, yang dilambangkan sebagai Samaria dan keluarga Ahab, akan didatangkan ke atas Yehuda dan Yerusalem. Pada waktu amaran itu dinyatakan, kerajaan utara Israel telah pun diserang, ditakluk, dimusnahkan, dan dibawa ke dalam perhambaan. Pekabaran penghakiman Tuhan menyebabkan telinga mereka yang mendengar amaran itu berdesing. Kedua-dua batu ladung dan telinga berdesing masing-masing didapati tiga kali dalam Kitab Suci. Dalam setiap keadaan, kedua-duanya melambangkan murka Allah terhadap umat-Nya sendiri.

> And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 1 Samuel 3:10–12.

> Tuhan datang lalu berdiri dan memanggil seperti pada waktu-waktu yang lain, “Samuel, Samuel.” Lalu Samuel menjawab, “Berbicaralah, sebab hamba-Mu ini mendengar.” Dan Tuhan berfirman kepada Samuel, “Sesungguhnya, Aku akan melakukan suatu perkara di Israel yang akan membuat kedua telinga setiap orang yang mendengarnya berdenging. Pada hari itu Aku akan melaksanakan terhadap Eli segala sesuatu yang telah Kusebutkan mengenai keluarganya; ketika Aku memulai, Aku juga akan mengakhirinya.” 1 Samuel 3:10–12.

The overthrow of Eli’s house is the prophecy that would make both ears tingle in anyone who heard it. The tingling of the ears, in the time of Samuel symbolizes the passing by of the house of Eli. The fulfillment of the prediction given to Samuel was the overthrow of Eli’s house and the establishment of Samuel as the prophet. Samuel represents a people who as Peter says, in times past were not the people of God, but now are, for when Samuel was established as prophet, the house of Eli was destroyed. Jeremiah also proclaims a judgment against the leadership of Jerusalem that causes ears to tingle.

Keebajjeeka mana Elii raagni nama isa dhaga’u hundumaa gurra akka hollatu godhudha. Yeroo Saamu’eelitti hollannaan gurraa darbuu mana Elii ni fakkeessa. Raawwii raagicha Saamu’eeliif kennamee keessaa tokko keebajjeeka mana Elii fi hundeeffamuu Saamu’eel akka raajichaatti ture. Saamu’eel ummata akka Phexros jedhetti, warra duraan uummata Waaqayyoo hin turre, amma garuu ta’an ni bakka bu’a; yeroo Saamu’eel akka raajichaatti hundeeffametti mana Elii ni barbadaa’e. Ermiyaasis murtii geggeessitoota Yerusaalem irratti labsu, isa gurri namaa akka hollatu godhu.

> And say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Jeremiah 19:3.

> ដូច្នេះ ចូរនិយាយថា ចូរស្តាប់ព្រះបន្ទូលនៃព្រះយេហូវ៉ា ឱស្តេចទាំងឡាយនៃយូដា និងអ្នកស្នាក់នៅក្រុងយេរូសាឡឹម; ព្រះយេហូវ៉ានៃពលបរិវារ ជាព្រះនៃអ៊ីស្រាអែល ទ្រង់មានព្រះបន្ទូលដូច្នេះថា មើល៍ យើងនឹងនាំអំពើអាក្រក់មកលើទីកន្លែងនេះ ដល់ថ្នាក់អ្នកណាក៏ដោយដែលឮ នោះត្រចៀករបស់គេនឹងលាន់ឮរំពឹង។ យេរេមា 19:3

All three references to ears tingling are associated with a covenant people who have made a covenant with death and are thereafter invaded, conquered, destroyed, scattered, and taken into slavery. The tingling ears is a symbol of the judgment of God’s indignation, and the symbol of that judgment is also represented three times in the Scriptures, with the word “plummet.” We have already read it in second Kings and Isaiah, but there is one other reference of the “plummet” in the Scriptures, and in that reference the word plummet is translated from a different Hebrew word, than the previous two references.

Litšhupetšo tše tharo ka moka tša ditsebe tše di lla di amahanngwa le setšhaba sa kgwerano seo se dirilego kgwerano le lehu gomme ka morago sa hlaselwa, sa fentšhwa, sa fedišwa, sa gašana, gomme sa išwa bokgobeng. Ditsebe tše di lla ke leswao la kahlolo ya pefelo ya Modimo, gomme leswao la kahlolo yeo le emetšwe gape ka makga a mararo ka Mangwalong, ka lentšu “plummet.” Re šetše re le badile go Dikgoši tša Bobedi le go Jesaya, eupša go sa na le tšhupetšo e nngwe ya “plummet” ka Mangwalong, gomme ka go tšhupetšo yeo lentšu plummet le fetoletšwe go tšwa lentšung le lengwe la Seheberu, go fapana le ditšhupetšo tše pedi tša pele.

> And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:1–14.

> Bahawa malaikat yang bercakap-cakap dengan aku datang lagi, lalu membangunkan aku seperti seorang yang dibangunkan daripada tidurnya, lalu berkata kepadaku, “Apakah yang engkau lihat?” Maka aku berkata, “Aku telah melihat, dan sesungguhnya, sebuah kaki pelita yang seluruhnya daripada emas, dengan sebuah mangkuk di atasnya, serta tujuh pelitanya padanya, dan tujuh saluran bagi ketujuh pelita yang ada di atasnya itu; dan dua pohon zaitun di sisinya, satu di sebelah kanan mangkuk itu dan satu lagi di sebelah kirinya.” Lalu aku menjawab dan berkata kepada malaikat yang bercakap-cakap dengan aku itu, “Apakah semua ini, tuanku?” Maka malaikat yang bercakap-cakap dengan aku itu menjawab dan berkata kepadaku, “Tidakkah engkau mengetahui apakah semua ini?” Dan aku berkata, “Tidak, tuanku.” Lalu ia menjawab dan berkata kepadaku, “Inilah firman Tuhan kepada Zerubabel, demikian: Bukan dengan keperkasaan, bukan pula dengan kekuatan, melainkan dengan Roh-Ku, firman Tuhan semesta alam. Siapakah engkau, hai gunung yang besar? Di hadapan Zerubabel engkau akan menjadi tanah rata; dan ia akan mengeluarkan batu penjuru itu dengan sorak-sorai, sambil berseru: Kasih karunia, kasih karunia atasnya!” Lagi firman Tuhan datang kepadaku, demikian: “Tangan Zerubabel telah meletakkan dasar rumah ini; tangannya juga akan menyelesaikannya; maka engkau akan mengetahui bahawa Tuhan semesta alam telah mengutus aku kepadamu. Kerana siapakah yang menghina hari perkara-perkara kecil? Sebab mereka akan bersukacita dan akan melihat tali unting di tangan Zerubabel bersama ketujuh itu; semuanya itu ialah mata Tuhan, yang menjelajah ke seluruh bumi.” Kemudian aku menjawab dan berkata kepadanya, “Apakah dua pohon zaitun ini di sebelah kanan kaki pelita itu dan di sebelah kirinya?” Dan aku menjawab lagi serta berkata kepadanya, “Apakah dua cabang pohon zaitun ini yang melalui dua saluran emas itu mengalirkan minyak emas daripada dirinya sendiri?” Maka ia menjawab aku dan berkata, “Tidakkah engkau mengetahui apakah semua ini?” Dan aku berkata, “Tidak, tuanku.” Lalu katanya, “Inilah kedua-dua orang yang diurapi, yang berdiri di sisi Tuhan seluruh bumi.” Zakharia 4:1–14.

The word translated as “plummet” in second Kings and Isaiah twenty-eight, is “mishqâl” and it means a weight. In both passages a weight (plummet) was going to be added to the line. The weight is what is used in a scale, and represents judgment. The line with a weight is a line of judgment. The line of Samaria was the period of “seven times,” or twenty-five hundred and twenty years. The same period of time was going to be placed upon the southern kingdom that had been brought upon the northern kingdom. The ending of either line is identified in the book of Daniel as either the end of the last indignation or the end of the first indignation. The period is represented in Daniel as the period when Jerusalem and the host were to be trodden down by the two desolating powers of paganism and papalism. Both periods would begin when their respective capital cities were invaded, conquered, destroyed and their citizens carried into slavery.

Јазиот преведен како „висулец“ во Втора книга за царевите и Исаија дваесет и осум е „mishqâl“, и значи тежина. Во двата пасуса на линијата требаше да ѝ се додаде тежина (висулец). Тежината е она што се користи на вага и претставува суд. Линијата со тежина е линија на суд. Линијата на Самарија беше периодот од „седум времиња“, или две илјади петстотини и дваесет години. Истиот временски период требаше да биде ставен врз јужното царство, како што беше донесен врз северното царство. Завршетокот на која било од двете линии е означен во книгата на Даниел или како крај на последниот гнев или како крај на првиот гнев. Периодот е претставен во Даниел како времето кога Ерусалим и војската требаше да бидат погазувани од двете опустошувачки сили, паганството и папството. И двата периода ќе започнеа кога нивните соодветни престолнини ќе беа нападнати, освоени, разурнати, а нивните жители одведени во ропство.

But in Zechariah, the word “plummet” is formed by the combination of two Hebrew words. The first word is “‘eben”, and it means “to build”, and it also means “a stone”. It means “a building stone”. That word is then combined with the Hebrew word “bedı̂yl”, which means “to divide or separate”. The “plummet” in Zechariah, is the stone that is built upon and produces a separation and division. The division is between two classes of worshippers; one class that rejoices when they see the stone, make it the head of their corner, and build upon it, and the other that doesn’t see it, rejects it, stumbles over it, and is finally crushed by it, which then becomes their headstone or tombstone. One class makes a covenant with life, the other a covenant of death.

Akan tetapi, dalam kitab Zakharia, kata “umb bob” terbentuk daripada gabungan dua perkataan Ibrani. Perkataan yang pertama ialah “‘eben”, dan ertinya “membangun”, dan juga bererti “sebuah batu”. Ertinya ialah “batu binaan”. Perkataan itu kemudian digabungkan dengan perkataan Ibrani “bedı̂yl”, yang bererti “membahagi atau memisahkan”. “Umb bob” dalam kitab Zakharia ialah batu yang menjadi dasar tempat orang membangun, dan yang menghasilkan suatu pemisahan serta perpecahan. Pemisahan itu berlaku antara dua golongan penyembah; satu golongan yang bersukacita apabila mereka melihat batu itu, menjadikannya batu penjuru mereka, lalu membangun di atasnya, dan golongan yang satu lagi yang tidak melihatnya, menolaknya, tersandung padanya, dan akhirnya diremukkan olehnya, yang kemudian menjadi batu nisan atau batu kubur mereka. Satu golongan mengadakan perjanjian dengan hidup, golongan yang satu lagi perjanjian dengan maut.

In the history of Zechariah, ancient Israel had just come out of Babylon to rebuild and restore Jerusalem. Zerubbabel was appointed the governor, and was to oversee the work. He laid the foundation stone at the beginning of the work and he placed the headstone, or capstone, at the end of the work. Zerubbabel means “the offspring of Babylon”. All the prophecies are identifying the last days, and Zerubbabel’s name is the symbol of the history of the first angel’s message when the foundation stone was laid, and his name is also the symbol of the third angel’s message, when the headstone, or capstone, is placed. The manifestation of the outpouring of the Holy Spirit in either the first movement or the second movement is represented by Zerubbabel’s name (offspring of Babylon), for it represents the message which calls for the final generation of the “offspring of Babylon”, to come out. It represents the message of the Midnight Cry that took place in the first movement, and that is about to take place in the last movement of the Loud Cry.

Ndzi matimu ya Sakariya, Israyele wa khale a a ha ku huma eBabilona leswaku a tlhela a aka no pfuxeta Yerusalema. Zerubabele u vekiwile tanihi mufumi, naswona a a fanele ku lawula ntirho. U veke ribye ra masungulo eku sunguleni ka ntirho, naswona u veke ribye ra nhlokomhaka, kumbe ribye ra makumu, emakumu ka ntirho. Zerubabele swi vula “vana va Babilona”. Vuprofeta hinkwabyo byi kombisa masiku yo hetelela, naswona vito ra Zerubabele i xikombiso xa matimu ya rungula ra ntsumi yo sungula loko ribye ra masungulo ri vekiwa, naswona vito rakwe i xikombiso na xona xa rungula ra ntsumi ya vunharhu, loko ribye ra nhlokomhaka, kumbe ribye ra makumu, ri vekiwa. Ku vonakaliswa ka ku chuluriwa ka Moya lowo Kwetsima eka ku fambafamba ko sungula kumbe eka ku fambafamba ka vumbirhi ku fanekiseriwa hi vito ra Zerubabele (vana va Babilona), hikuva ri yimela rungula leri vitanaka leswaku rixaka ro hetelela ra “vana va Babilona” ri huma. Ri yimela rungula ra Nkololoko wa exikarhi ka vusiku lowu humeleleke eka ku fambafamba ko sungula, naswona lowu nga kusuhi no humelela eka ku fambafamba ko hetelela ka Nkololoko lowukulu.

The two olive trees, two olive branches, and the two anointed ones that represent the vessels into which the two golden pipes empty the oil into:

မြင့်မြတ်သောပိုက်နှစ်ချောင်းက ဆီကို လောင်းထည့်ရာ အိုးများကို ကိုယ်စားပြုသော သံလွင်ပင်နှစ်ပင်၊ သံလွင်ကိုင်းနှစ်ကိုင်းနှင့် ဘိသိက်ခံနှစ်ပါး။

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Bao ba tloditsweng ba ba emeng fa thoko ga Morena wa lefatshe lotlhe, ba na le boemo jo bo kileng jwa newa Satane jaaka kerubime e e khupetsang. Ka dibopiwa tse di boitshepo tse di dikologileng setulo sa bogosi sa gagwe, Morena o tsweletsa puisano e e sa kgaotseng le baagi ba lefatshe. Leokwane la gouta le emela Baebele e ka yone Modimo a bolokang dipone tsa badumedi di tletse, gore di se ka tsa pekenya tsa ba tsa tima. Fa e ka bo e ne e se ka ntlha ya gore lookwane lo lo boitshepo lo tshololwa go tswa legodimong mo melaetseng ya Moya wa Modimo, didirisiwa tsa bosula di ka bo di laola batho gotlhelele.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “Molimo o setlhogo fa re sa amogele dipuisano tse a re romelang tsone. Ka jalo re gana leokwane la gouta le a neng a tla le tshololela mo meoyeng ya rona gore le fetisediwe go ba ba leng mo lefifing. Fa pitso e tla, ‘Bonang, monyadi o a tla; tswang lo ye go mo kgatlhantsha,’ ba ba sa amogelang leokwane le le boitshepo, ba ba sa tlhokomelang Baebele ya ga Keresete mo dipelong tsa bone, ba tla fitlhela, jaaka makgarebe a a dieleele, gore ga ba a iketleeletsa go kgatlhantsha Morena wa bone. Ga ba na, mo go bone ka bobone, maatla a go bona leokwane, mme matshelo a bone a senyegile. Mme fa Mowa o o Boitshepo wa Modimo o kopiwa, fa re rapela, jaaka Moshe a ne a dira, ‘Mpontshe kgalalelo ya gago,’ lorato lwa Modimo lo tla tshololelwa mo dipelong tsa rona. Ka diphaephe tsa gouta, leokwane la gouta le tla fetisediwa kwa go rona. ‘Ga se ka thata, le fa e le ka maatla, mme ke ka Mowa wa me, go bua Jehofa wa Mabotho.’ Ka go amogela marang a a phatsimang a Letsatsi la Tshiamo, bana ba Modimo ba phatsima jaaka dipone mo lefatsheng.” Review and Herald, July 20, 1897.

Zechariah had repeatedly asked who the two olive trees were, thus drawing attention to the various symbols of the two witnesses. Sister White identifies the two olive trees as the two witnesses of Revelation eleven.

Sakaria telah berulang kali bertanya siapakah dua pohon zaitun itu, dengan demikian menarik perhatian kepada berbagai lambang dari kedua saksi itu. Saudari White mengidentifikasi dua pohon zaitun itu sebagai dua saksi dalam Wahyu sebelas.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Kenaan dui saksi nabi ngandikake maneh: ‘Iki loro wit zaitun lan loro kaki dian kang ngadeg ana ing ngarsané Gusti Allahing bumi.’ ‘Pangandika Paduka,’ pangandikanipun juru mazmur, ‘iku pelita tumrap sikilku lan pepadhang tumrap dalanku.’ Wahyu 11:4; Jabur 119:105. Dui saksi mau nggambarake Kitab Suci Prajanjian Lawas lan Prajanjian Anyar.” The Great Controversy, 267.

Zechariah had wanted to understand who these two witnesses were. In the French Revolution they were the Old and New Testaments. They were represented as Moses and Elijah that were slain in the street by the beast that ascended out of the bottomless pit. They represent the ministry of Future for America that was slain on July 18, 2020.

Zechariah telah ingin memahami siapakah kedua saksi ini. Dalam Revolusi Perancis mereka ialah Perjanjian Lama dan Perjanjian Baru. Mereka digambarkan sebagai Musa dan Elia yang dibunuh di jalan oleh binatang yang naik dari jurang maut. Mereka melambangkan pelayanan Future for America yang telah dibunuh pada 18 Julai 2020.

In the beginning of the chapter, after Zechariah is awakened, when the dead dry bones are brought together, but not yet alive, Gabriel asks “What seest thou?” Zechariah describes what he has seen, and then asks “What are these my lord?” Gabriel emphasizes the subject of the question, by answering Zechariah’s question with a question. He asks Zechariah, “Knowest thou not what these be?” Gabriel then answers “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.”

शुरुआत में, जब जकर्याह को जगाया जाता है, और मृत सूखी हड्डियाँ इकट्ठी की जाती हैं, परन्तु अब तक जीवित नहीं हुई होतीं, तब गब्रिएल पूछता है, “तू क्या देखता है?” जकर्याह जो उसने देखा है उसका वर्णन करता है, और फिर पूछता है, “हे मेरे प्रभु, ये क्या हैं?” गब्रिएल इस प्रश्न के विषय पर बल देते हुए, जकर्याह के प्रश्न का उत्तर एक प्रश्न से देता है। वह जकर्याह से पूछता है, “क्या तू नहीं जानता कि ये क्या हैं?” तब गब्रिएल उत्तर देता है, “यह यहोवा का वह वचन है, जो जरुब्बाबेल के लिये है, कि न शक्ति से, और न सामर्थ्य से, परन्तु मेरे आत्मा के द्वारा होगा, सेनाओं के यहोवा का यही वचन है।”

The Word of the Lord that was given to Zerubbabel was, “Not by might, nor by power, but by my spirit. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.”

Firman Tuhan yang diberikan kepada Zerubabel ialah, “Bukan dengan keperkasaan, bukan pula dengan kekuatan, melainkan dengan Roh-Ku. Siapakah engkau, hai gunung yang besar? Di hadapan Zerubabel engkau akan menjadi tanah rata; dan ia akan mengeluarkan batu penjuru itu dengan sorak-sorai, sambil berseru, Kasih karunia, kasih karunia atasnya.”

Zerubbabel, the governor, represents the messenger that prepares the way in the beginning and ending history, before whom the mountain becomes as a plain. Isaiah identifies the work of the same messenger and says he will “make straight in the desert a highway for our God,” and that he will cause “every valley” to “be exalted.” He will also cause “every mountain and hill” to “be made low,” for the “great mountain” before governor Zerubbabel “shall become a plain.”

Zerubabel, gabenor itu, melambangkan utusan yang mempersiapkan jalan dalam sejarah permulaan dan penutupan, yang di hadapannya gunung menjadi seperti tanah rata. Yesaya mengenal pasti pekerjaan utusan yang sama dan berkata bahawa dia akan “meluruskan di padang gurun suatu jalan raya bagi Allah kita,” dan bahawa dia akan menyebabkan “setiap lembah” “ditinggikan.” Dia juga akan menyebabkan “setiap gunung dan bukit” “direndahkan,” kerana “gunung besar” di hadapan gabenor Zerubabel “akan menjadi tanah rata.”

William Miller’s message of the “seven times” was given him by God. Zerubbabel represents William Miller who placed the foundation stone of the “seven times,” and he also represents the hands that “shall bring forth the headstone” with “shouting, crying, Grace, Grace unto it.” The doubling of the word “grace,” represents the message of the Midnight Cry. The “shouting” represents the same message as represented by the loud cry of the third angel and the “crying” represents the Midnight Cry. The entire passage is about the Midnight Cry message. It is about the virgins that were asleep in death on the streets of Revelation eleven, that runs through the valley of dead dry bones. It is about the resurrection of the dead dry bones, and it is about the prophetic role of the “plummet” that the wise virgins see that causes them to rejoice.

Mesej William Miller tentang “tujuh masa” telah diberikan kepadanya oleh Tuhan. Zerubabel melambangkan William Miller yang meletakkan batu asas “tujuh masa,” dan dia juga melambangkan tangan yang “akan mengeluarkan batu puncak” dengan “sorakan, seruan, Kasih Karunia, Kasih Karunia atasnya.” Penggandaan kata “Kasih Karunia” melambangkan mesej Seruan Tengah Malam. “Sorakan” melambangkan mesej yang sama seperti yang dilambangkan oleh seruan nyaring malaikat ketiga, dan “seruan” melambangkan Seruan Tengah Malam. Seluruh petikan itu adalah tentang mesej Seruan Tengah Malam. Ia adalah tentang anak-anak dara yang tertidur dalam kematian di jalan-jalan Wahyu sebelas, yang melalui lembah tulang-tulang kering yang mati. Ia adalah tentang kebangkitan tulang-tulang kering yang mati, dan ia adalah tentang peranan nubuatan “batu duga” yang dilihat oleh anak-anak dara yang bijaksana sehingga menyebabkan mereka bersukacita.

Then Zechariah says, “moreover.” Moreover, means to place the following passage over the top of the previous passage. It is a reference to the prophetic principle of line upon line. The previous dialogue identified the awakening at midnight of God’s people, represented by Zechariah. The previous dialogue repeatedly emphasized the desire of God’s people in the last days to understand who the two witnesses of Revelation eleven are. The previous dialogue identified that Zerubbabel represents the work in the first movement and also the work in the last movement. It identified Zerubbabel’s “hands” (representing human power), were to lay the foundation stone and the headstone, but the work of his hands was and is only accomplished through the divine power of the Comforter.

Moo Zakaria ati, “hape na.” Hape na, humaanisha kuweka kifungu kinachofuata juu ya kifungu kilichotangulia. Hii ni rejeo kwa kanuni ya kinabii ya mstari juu ya mstari. Mazungumzo yaliyotangulia yalitambua kuamshwa usiku wa manane kwa watu wa Mungu, wanaowakilishwa na Zakaria. Mazungumzo yaliyotangulia yalisisitiza mara kwa mara shauku ya watu wa Mungu katika siku za mwisho ya kuelewa wale mashahidi wawili wa Ufunuo kumi na moja ni nani. Mazungumzo yaliyotangulia yalitambua kwamba Zerubabeli anawakilisha kazi katika mwamko wa kwanza na pia kazi katika mwamko wa mwisho. Yalitambua kwamba “mikono” ya Zerubabeli (ikiwakilisha nguvu za kibinadamu), ilipaswa kuweka jiwe la msingi na jiwe la kilele, lakini kazi ya mikono yake ilitimizwa na inatimizwa tu kwa njia ya nguvu ya kimungu ya Mfariji.

The dialogue that followed, which is to be placed over the previous dialogue, identifies that when the “hands of Zerubbabel” are finishing the work, then God’s people in the last days, will “know that the Lord” “sent” Gabriel, the light bearer “unto” God’s people. They will recognize the heavenly communication process that is the first truth represented in connection with the Revelation of Jesus Christ. To refuse the message and work of Zerubbabel, is to refuse the message that comes from Gabriel, which he received from Christ, which He in turn received from the Father.

Perbualan yang menyusul, yang harus diletakkan di atas perbualan sebelumnya, mengenal pasti bahawa apabila “tangan Zerubabel” sedang menyelesaikan pekerjaan itu, maka umat Tuhan pada akhir zaman akan “mengetahui bahawa Tuhan” telah “mengutus” Gabriel, pembawa terang itu, “kepada” umat Tuhan. Mereka akan mengenali proses komunikasi syurgawi yang merupakan kebenaran pertama yang dilambangkan dalam hubungannya dengan Wahyu Yesus Kristus. Menolak pekabaran dan pekerjaan Zerubabel bererti menolak pekabaran yang datang daripada Gabriel, yang diterimanya daripada Kristus, yang pada gilirannya menerima-Nya daripada Bapa.

Then the two classes of worshippers are defined. One class “hath despised the day of small things?” The other class “shall rejoice” when they “shall see the plummet in the hand of Zerubbabel with those seven” who “are the eyes of the Lord, which run to and fro through the whole earth.” Those that despise the day of small things, are despising the historical work of William Miller as represented by the “plummet.” They are contrasted with those who rejoice when they see the “plummet” in the hands of Zerubbabel. Zechariah’s “plummet” is the building stone that produces a division. One class despises the “plummet,” for they refuse to see that the “plummet” in the hand of Zerubbabel is with “those seven.” The word “seven” that is with the “plummet,” is the same Hebrew word that is translated as “seven times” in Leviticus twenty-six.

Kemudian ditakrifkan dua golongan penyembah itu. Satu golongan “telah menghina hari perkara-perkara yang kecil?” Golongan yang satu lagi “akan bersukacita” apabila mereka “melihat batu duga di tangan Zerubabel bersama-sama tujuh itu” yang “adalah mata TUHAN, yang menjelajah ke sana sini di seluruh bumi.” Mereka yang menghina hari perkara-perkara yang kecil sedang menghina pekerjaan sejarah William Miller sebagaimana diwakili oleh “batu duga” itu. Mereka dipertentangkan dengan orang-orang yang bersukacita apabila mereka melihat “batu duga” itu di tangan Zerubabel. “Batu duga” dalam kitab Zakharia ialah batu binaan yang menghasilkan suatu pemisahan. Satu golongan menghina “batu duga” itu, kerana mereka enggan melihat bahawa “batu duga” di tangan Zerubabel itu adalah bersama-sama “tujuh itu.” Perkataan “tujuh” yang bersama dengan “batu duga” itu ialah perkataan Ibrani yang sama yang diterjemahkan sebagai “tujuh kali” dalam Imamat dua puluh enam.

Then Zechariah repeats the fact that when he wakes up, he does not know who the two witnesses are. He therefore asks another time, “What are these two olive trees?” He repeats it again, questioning “What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?” And Gabriel emphasizes the question by once again answering Zechariah’s question with a question, “Knowest thou not what these be?” to which Zechariah answers, “No.” Gabriel then says “These are the two anointed ones, that stand by the Lord of the whole earth.”

Mbew Zechariah anotayea khawpui hnuah a tho leh tikah, amah chuan hriat loh chu hriat leh a ni a, hriatlohna chu witness pahnihte chu tu nge an nih tih a hre lo. Chuvangin amah chuan vawi hnihnaah, “Heng olive thing pahnihte hi eng nge an nih?” tihin a zawt leh a. Tin, a sawi chu a sawi leh a, “Heng olive branch pahnihte hi eng nge an nih, chutih laiin tube rangkachak pahnih hmangin rangkachak hriak chu anmahni atangin an chhuak?” tihin a zawt leh a. Tichuan Gabriel chuan zawhna chu a ti langsar lehzual a, Zechariah zawhna chu zawhna dang hmangin a chhang leh a, “Hengte hi eng an nih tih i hre lo maw?” tiin; chu chhannaah chuan Zechariah chuan, “Ka hre lo,” a ti a. Chu hnuaiah Gabriel chuan, “Hengte hi hriak thihte pahnih an ni, lei zawng zawng Lalpa hmaah dingte,” a ti.

The chapter begins with Gabriel awakening Zechariah out of his sleep. Zechariah therefore represents the virgins that are awakened at midnight, and when those virgins are awakened, they are represented as having an overwhelming burden to understand what the two witnesses of Revelation chapter eleven represent. All the books of the Bible meet and end in the book of Revelation. All the prophets agree with one another, for God is not the author of confusion. All the prophets are speaking more about the last days, than the days in which they lived.

Kgaolo e simolola ka Gabariele a tsosa Sekaria mo borokong jwa gagwe. Ka jalo Sekaria o emela makgarebe a a tsosiwang gare ga bosigo, mme fa makgarebe ao a tsosiwa, a emelwa jaaka a rwesitswe morwalo o mogolo thata wa go tlhaloganya se basupi ba babedi ba Tshenolo kgaolo ya bolesome le bongwe ba se emelang. Dibuka tsotlhe tsa Baebele di kopana tsotlhe mme di khutlela kwa bokhutlong mo bukeng ya Tshenolo. Baporofeti botlhe ba dumalana mongwe le mongwe le yo mongwe, gonne Modimo ga se mothati wa tlhakatlhakano. Baporofeti botlhe ba bua thata ka malatsi a bofelo go feta malatsi ao ba neng ba tshela mo go one.

Gabriel employs the Alpha and Omega principle by identifying that Zerubbabel will begin and end the work of building the temple. His work is represented as laying the foundation stone at the beginning and the headstone at the end. Zerubbabel represents the movement of the Millerites and the movement of Future for America.

Gabriel menggunakan prinsip Alfa dan Omega dengan menyatakan bahawa Zerubabel akan memulakan dan menyelesaikan pekerjaan membina bait suci itu. Pekerjaannya digambarkan sebagai meletakkan batu asas pada permulaan dan batu penjuru pada pengakhiran. Zerubabel melambangkan gerakan Millerit dan gerakan Future for America.

What Gabriel presents to Zechariah is that the work of the Midnight Cry, whether in the movement of the first angel or in the movement of the third angel, is accomplished with the power of the Holy Spirit.

Apa yang dipersembahkan oleh Gabriel kepada Zakharia ialah bahawa pekerjaan Seruan Tengah Malam, sama ada dalam pergerakan malaikat pertama mahupun dalam pergerakan malaikat ketiga, dilaksanakan dengan kuasa Roh Kudus.

While they lay dead in the street, the world rejoiced over their dead bodies, but when they arose, the world then feared and they rejoiced. They rejoice because they see the plummet of those “seven times” in the hand of Zerubbabel. The plummet is the stone that is built upon, which separates the wise from the foolish.

Semasa mereka terbaring mati di jalan, dunia bersukacita atas mayat mereka, tetapi apabila mereka bangkit, dunia pun menjadi takut dan mereka bersukacita. Mereka bersukacita kerana mereka melihat batu timah daripada “tujuh kali” itu di tangan Zerubabel. Batu timah itu ialah batu yang menjadi dasar binaan, yang memisahkan orang bijaksana daripada orang bodoh.

Zechariah does not say “the seven,” he says, “those seven.” They see both twenty-five hundred and twenty years of scattering. The word translated as “seven” is the same word that is translated as “seven times” in Leviticus twenty-six, and represents “the curse” of slavery that was brought upon both the northern and southern kingdoms of Israel. The book of Daniel identifies “those seven” as a first and a last indignation.

Sakaraya ti ko re, “mi firii nson,” na ɔka se, “saa nson no.” Wohu mfe mpem abien ahanum ne aduonu a wɔde petee wɔn no nyinaa. Asɛmfua a wɔakyerɛ ase sɛ “nson” no ara na wɔakyerɛ ase sɛ “mmere nson” wɔ Lewifo nhoma ti aduonu nsia mu, na egyina hɔ ma “nnome no” a nkoasom de baa Israel ahenni atifi ne anafo nyinaa so. Daniel nhoma no da “saa nson no” adi sɛ abufuw a edi kan ne de etwa to.

The foundation stone laid by William Miller was the “seven times,” and the headstone laid by the movement of the third angel is the “seven times.” Those that rejoice when they see “those seven” in the awakening of the Midnight Cry of the last days, will witness a division and separation of the precious and the vile. The precious will rejoice as they come into full unity, and the vile will find out too late that they have not the oil that has been coming down through the two golden pipes. The truth that causes the rejoicing for one class will be a stone of stumbling for the other class, though it was available to see for all that were willing to see.

Batu asas yang diletakkan oleh William Miller ialah “tujuh kali,” dan batu penjuru yang diletakkan oleh pergerakan malaikat yang ketiga ialah “tujuh kali.” Mereka yang bersukacita apabila melihat “tujuh itu” dalam kebangkitan Seruan Tengah Malam pada akhir zaman, akan menyaksikan suatu pembahagian dan pengasingan antara yang berharga dan yang hina. Yang berharga akan bersukacita apabila mereka masuk ke dalam kesatuan yang sepenuhnya, dan yang hina akan mendapati, apabila sudah terlambat, bahawa mereka tidak memiliki minyak yang telah mengalir turun melalui dua pipa emas itu. Kebenaran yang menimbulkan sukacita bagi satu golongan akan menjadi batu sandungan bagi golongan yang lain, walaupun kebenaran itu tersedia untuk dilihat oleh semua yang rela melihat.

Just as the “seven times” became a test in the beginning in 1856, when Philadelphian Adventism transitioned unto Laodicean Adventism, the “seven times” is once again a test at the ending, right where Laodicean Adventism is transitioned unto Philadelphian Adventism. The test in the beginning was failed in 1863, with the rejection of the biblical doctrine of “seven times.” Those that fail the test at the ending in 2023, will do so for rejecting the experience demanded by the remedy identified by the “seven times” of Leviticus twenty-six.

Sama seperti “tujuh masa” menjadi suatu ujian pada permulaan pada tahun 1856, ketika Adventisme Filadelfia beralih kepada Adventisme Laodikia, demikian juga “tujuh masa” sekali lagi menjadi suatu ujian pada pengakhiran, tepat di tempat Adventisme Laodikia dialihkan kepada Adventisme Filadelfia. Ujian pada permulaan itu telah gagal dihadapi pada tahun 1863, dengan penolakan terhadap doktrin alkitabiah tentang “tujuh masa.” Mereka yang gagal dalam ujian pada pengakhiran pada tahun 2023 akan berbuat demikian kerana menolak pengalaman yang dituntut oleh penawar yang dikenal pasti oleh “tujuh masa” dalam Imamat dua puluh enam.

It was important to identify that the book of Daniel fully upholds the “seven times,” before we begin to consider the prophetic message of the first six chapters of the book of Daniel, for chapters four and five are about the “seven times,” and they identify the beginning and ending of the two horns of the earth beast of Revelation chapter thirteen.

Adongba nuam a ni a mawi banai dongo Daniel ki laibu hian “hun sari” chu a pum puiin a ngaihven tlat tih hriat hmasak chu, Daniel laibu bung hmasa parukte thuchah profet lam ngaihtuah hmain; a chhan chu bung li leh nga te chu “hun sari” chungchanga an ni a, chutiang chuan Revelation bung sawmthum leh thum-a lei sâkawlheng ber pahnih kii nei chu an bul leh an tawp an hriattir a ni.

We will begin our consideration of those first six chapters in the next article.

ꯃꯍꯥꯛ ꯃꯁꯛ ꯃꯃꯤꯡ ꯑꯗꯨꯒꯤ ꯑꯍꯥꯟꯕ ꯇꯔꯨꯛ ꯑꯗꯨ ꯉꯁꯤ ꯍꯦꯟꯒꯠꯄꯥ ꯃꯇꯝꯗꯤ ꯃꯍꯥꯛ ꯑꯅꯤ ꯂꯩꯔꯤꯕ ꯂꯤꯁꯤꯡ ꯑꯃꯗ ꯍꯧꯖꯤꯛ ꯑꯣꯏꯅ ꯍꯧꯒꯠꯂꯤ꯫

> “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.

> “Ntub ke teeb uas Daniyee tau txais los ntawm Vajtswv yog muab tshwj xeeb rau cov hnub kawg no. Cov yog toog uas nws tau pom ntawm ntug dej Ulai thiab Hiddekel, uas yog cov dej loj ntawm Sinaw, nim no tab tom muaj tiav raws li tau qhia tseg, thiab txhua yam xwm txheej uas tau raug yav tom ntej yuav tsis ntev no los txog.”

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

> “Tasikunyurire mmene zinthu zinalili pa mtundu wa Ayuda pamene maulosi a Danieli anaperekedwa.

> “Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

> “Kithe tawnna Bible chanchin zir zirna atan hun tam zawk kan pe ang. Thu chu kan lo hriat dan tur angin kan hria lo. Thupuan bu chuan a chhunga zirtirna hriat turin min hrilhna thu nen a inhawng a. ‘He thuhril lawmpuina thu hi a chhiartu leh a hre nghettu te chu an lawm an ni,’ tiin Pathianin a sawi a, ‘a chhunga ziak awmte pawh an vawn bawk: a chhan chu hun chu a hnaih tawh asin.’ Kan mipuite’n he bu hian keini hnena awmzia a neih chu kan hriatthiam hunah chuan, kan zinga thawhharna nasa tak a lang ang. A zirtirna thenkhatte chu kan hriatkim lo hle a, chu chu zir chiang tur leh zawng chhuak turin min hrilhna awm mah se.”

> “In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled.” Testimonies to Ministers, 113.

> “An pumnam a ni zirtîrtute khân Daniel leh Thupuanna chu lehkhabu khârte niin an puang a, mi tam takin an hnuk kalsan ta. A lang chiang loh avânga mi tam takin an hawn ngam lohna puanzâr chu, Pathian kut ngeiin a Thu ṭhenkhatte atangin a sawn tawh a ni. ‘Thupuanna’ tih hming ngei hian lehkhabu khâr a nih thu sawi chu a kalh tlat. ‘Thupuanna’ tih awmzia chu pawimawh tak tihlan a awm tihna a ni. He lehkhabu thu takte hi ni hnuhnungtea chêngte hnena thawn an ni. Thil thianghlim thilte hmun thianghlimah puanzâr sawn bo tawh zînga ding mêk kan ni. Pâwnah kan ding tûr a ni lo. Kan lût tûr a ni, ngaihtuahna tha lo, zahawmna nei lo nên leh ke pêna ṭûl takin ni lovin, zahawmna leh Pathian tihhlauhna nên zâwk. Thupuanbu hrilhlâwkna te chu a lo thleng famkim hun hnaih kan lo thlen mêk a ni.” Testimonies to Ministers, 113.

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