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# The Revelation of Jesus Christ - Number One

Кристосын Илчлэлт - Нэг Number

Seeds of Revelation: Unveiling the Prophetic Tapestry from Parables to the Final Warning

Dipeu tša Kutollo: Go Utolla Sehlopha sa Boporofeta go tloga Difanong go ya Temong ya Mafelelo

Author

Jeff Pippenger

Published

July 29, 2023

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The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.

Amerika Syarikat dikenal pasti secara khusus dalam Alkitab. Terdapat beberapa petikan alkitabiah yang secara khusus mengenal pasti Amerika Syarikat pada akhir zaman. Dalam Wahyu fasal tiga belas, Amerika Syarikat ialah binatang yang kedua, atau binatang bertanduk dua yang muncul dari bumi dan melarang seluruh dunia daripada membeli atau menjual—kecuali mereka mempunyai tanda binatang itu.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

> Би газар дэлхийгээс гарч ирж буй өөр нэгэн араатныг үзэв. Тэр хурганы адил хоёр эвэртэй атлаа луу мэт ярьж байв. Тэр анхны араатны бүх эрх мэдлийг түүний өмнө хэрэгжүүлж, үхлийн шарх нь эдгэсэн тэрхүү анхны араатанд газар дэлхий болон түүн дээр оршин суугчдыг мөргүүлэхэд хүргэнэ. Тэр агуу гайхамшгууд үйлдэж, хүмүүсийн нүдэн дээр тэнгэрээс газарт гал буулгадаг ажээ. Тэр араатны өмнө үйлдэх эрхтэй байсан тэрхүү гайхамшгуудынхаа хүчээр газар дээр оршин суугчдыг мэхэлж, илдний шарх авч атлаа амьд үлдсэн араатанд зориулан дүрс бүтээхийг тэдэнд хэлнэ. Тэр араатны дүрсэнд амь оруулах эрх мэдэлтэй байсан тул араатны дүрс нь ярьж, мөн араатны дүрсэнд мөргөхгүй бүхнийг алуулахад хүргэнэ. Тэр бага, их, баян, ядуу, эрх чөлөөтэй, боол бүх хүнд баруун гарт нь эсвэл духан дээр нь тэмдэг тавиулахад хүргэнэ. Тэгснээр тэр тэмдэг, эсвэл араатны нэр, эсвэл түүний нэрний тоо байхгүй хэн ч худалдаж авах буюу худалдах боломжгүй болно.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Inilah hikmat. Barangsiapa yang mempunyai pengertian, hendaklah ia menghitung bilangan binatang itu; kerana bilangan itu ialah bilangan seorang manusia; dan bilangannya ialah Enam ratus enam puluh enam. Wahyu 13:11–18.

There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.

ในข้อความตอนนี้ มีลักษณะเชิงพยากรณ์สำคัญอยู่เจ็ดประการที่เกี่ยวข้องกับสัตว์ร้ายจากแผ่นดินซึ่งมีสองเขา เขาใช้อำนาจของสัตว์ร้ายที่มาก่อนเขา; เขาทำให้มนุษย์ทั้งโลกนมัสการสัตว์ร้ายที่อยู่ก่อนเขา; เขากระทำการอัศจรรย์ยิ่งใหญ่จนมนุษย์ทั้งปวงได้เห็น; เขาล่อลวงโลกทั้งสิ้นและบัญชาให้โลกสร้างรูปของสัตว์ร้ายที่อยู่ก่อนเขา; เขาให้ชีวิตแก่รูปของสัตว์ร้ายนั้นและรูปนั้นก็พูดได้; เขาบังคับโลกทั้งสิ้นให้กราบไหว้รูปของสัตว์ร้าย โดยมีโทษถึงตายสำหรับผู้ที่ไม่ยอม; และเขาบังคับโลกทั้งสิ้นให้รับเครื่องหมายนั้นไว้ที่หน้าผากหรือที่มือ และห้ามการซื้อการขายแก่ผู้ที่ไม่มีเครื่องหมาย ชื่อ หรือเลขของสัตว์ร้ายนั้น.

The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.

Kerja penipuan yang dilakukan oleh binatang yang “naik dari dalam bumi” dalam ayat sebelas itu demikian menyesatkan dan berkuasa sehingga ia “menyesatkan mereka yang diam di atas bumi.” Seluruh dunia akan diperdaya oleh Amerika Syarikat. Iaitu, kecuali gereja Tuhan—seluruh dunia akan diperdaya untuk menerima tanda antikristus. Peristiwa-peristiwa nubuatan yang mendahului penyesatan sedunia ini telah pun sedang berlangsung.

There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.

Hona le dikanegelo tša ka Beibeleng tše batho ba bantši ba di tsebago, le ge e ka ba feela ka godimo. Ba bantši ba kile ba kwa ka dikganetšano magareng ga Moshe le Farao, Daniele le Nebukadinetsara goba Jesu le Pilato. Batho ba tseba dikanegelo tše tša Baebele ka maemo a go fapana a kwešišo, eupša ga se ka mehla ba lemogago gore boporofeta bja Baebele bo šupa ka go lebanya le ka go ikgetha kudu dikgoši le mebušo. Ka nnete go be go le bjalo ka Moshe, Daniele le Kriste. Egipita, Babilona le Roma ka moka di ile tša šupišwa ka go ikgetha boporofeteng bja Baebele e sa le pele ga histori yeo go yona di phethagaditšego dipolelopele tše di lego mabapi le mebušo ya tšona ka go fapana. Modimo ga a fetoge le ka mohla.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.

> Ka ke Morena, ga ke fetoge; ke gone bana ba ga Jakobe ba sa nyelediweng. Malaki 3:6.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Jisu Krais i wankain em yet bipo, na tudei, na oltaim oltaim. Hibru 13:8.

The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.

ការពិតដែលថាព្រះជាម្ចាស់មិនផ្លាស់ប្តូរឡើយ អនុញ្ញាតឲ្យយើងអនុវត្តតក្កវិជ្ជាសាមញ្ញមួយចំនួនក្នុងការពិចារណារបស់យើងអំពីសត្វសាហាវមានស្នែងពីរដែលឡើងពីផែនដី នៅក្នុងវិវរណៈ ជំពូក ១៣។ ដោយព្រោះយើងដឹងថា ព្រះជាម្ចាស់បានប្រកាសទុកជាមុននូវពាក្យទំនាយដែលបានកំណត់អត្តសញ្ញាណដោយផ្ទាល់នូវនគរអេស៊ីព្ទ បាប៊ីឡូន និងរ៉ូម ខណៈដែលនគរទាំងនោះនីមួយៗបានពាក់ព័ន្ធជាមួយ និងបានបៀតបៀនក្រុមជំនុំព្រះរបស់ព្រះជាម្ចាស់ នោះយើងអាចបង្កើតការពិតមួយចំនួនទាក់ទងនឹងសត្វសាហាវដែលឡើងពីផែនដីនៅក្នុងវិវរណៈ ជំពូក ១៣។ សត្វសាហាវដែលឡើងពីផែនដីនេះ ដូចជាអេស៊ីព្ទ បាប៊ីឡូន និងរ៉ូមដែរ នឹងត្រូវបានកំណត់អត្តសញ្ញាណដោយផ្ទាល់នៅក្នុងពាក្យទំនាយព្រះគម្ពីរ មុនប្រវត្តិសាស្ត្រដែលពាក្យទំនាយអំពីជាតិនោះត្រូវបានបំពេញសម្រេច។ ខ្ញុំនិយាយថា យើងអាចបង្កើតការពិតនេះបាន ដោយផ្អែកលើក្បួនព្រះគម្ពីរមួយដែលសាមញ្ញបំផុត ប៉ុន្តែសំខាន់។ ក្បួននោះកំណត់ថា សេចក្តីពិតត្រូវបានបង្កើតឡើងដោយផ្អែកលើសក្ខីភាពរបស់ពីរនាក់។

> At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.

> “Ka molomo wa basupi ba babedi, goba ba bararo, yo a swanetšego ke lehu a bolawe; eupša ka molomo wa hlatse e tee a se ka a bolawa.” Doiteronomio 17:6.

> One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.

> Saksi seorang sahaja tidak boleh bangkit menentang seseorang kerana sesuatu kesalahan, atau kerana sesuatu dosa, dalam apa jua dosa yang dilakukannya; atas keterangan dua orang saksi, atau atas keterangan tiga orang saksi, sesuatu perkara itu hendaklah ditegakkan. Ulangan 19:15.

> This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.

> Ini ialah kali yang ketiga aku datang kepada kamu. Dengan mulut dua atau tiga orang saksi, tiap-tiap perkataan akan diteguhkan. 2 Korintus 13:1.

> Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.

> အုပ်ထိန်းသူတစ်ဦးကို ဆန့်ကျင်သော စွပ်စွဲချက်ကို သက်သေခံနှစ်ဦး သို့မဟုတ် သုံးဦး မရှိဘဲ မခံယူနှင့်။ ၁ တိမောသေ ၅:၁၉

Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.

Boporofeti jwa Baebele bo ne jwa bolelela pele go nyelela ga Egepeto ya bogologolo fa Modimo a ne a dira le Faro wa Egepeto yo o neng a le botsuolodi. Boporofeti jwa Baebele bo ne jwa bolelela pele go tlhatloga le go wa ga Babelona ya bogologolo, gape bo dira le dikgosi tsa Babelona tse di neng di le botsuolodi. Boporofeti jwa Baebele bo ne jwa bolelela pele go tlhatloga le go wa ga bogosi jwa Roma ya boheitane, mme jwa supa le go dira le baemedi ba Roma ba ba neng ba senyegile. Go sa fetogeng ga semelo sa Modimo go go sa fetogeng le ka motlha go supa gore bogosi jo bo botlhokwa go gaisa tsotlhe jo bo umakiwang mo boporofeting jwa Baebele—sebatana sa lefatshe sa Tshenolo 13—ruri tota bo tla supiwa ke boporofeti jwa Baebele.

When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.

Apha mboni ya chilongoki ya chiswango cha pa charu chapasi ya Chivumbulutso 13 yikukwaniriskika, mpingo wa Chiuta wazamukumana na ulongozgi wa ndyali na wa chisopa wa chiswango cha pa charu chapasi, umo vikulongoreka mwauchimi mwa Mozesi, Daniyeli, na Khristu. Udindo wa uchimi wa United States paumaliro wa charu ni nkhani yikuru ya uchimi wa Baibolo. Apo tikulongosora uthenga wa m’Baibolo uwo ukusimikizga udindo wa United States mu uchimi wa Baibolo, tizamusanga ntchito malango agho ghakusangika mukati mwa Baibolo, pakuti Mazgu gha Chiuta ghakukhumbikwira chara kumasulira kwa munthu. Israyeli wakale wakapika malango gha viphikiro, malango gha umoyo, malango khumi gha makhaliro, malango gha ulimi, na vinyake vinandi. Chiuta wakutemwa dongosolo.

> Let all things be done decently and in order. 1 Corinthians 14:40.

> A sengwe swilo hinkwaswo swi endliwa hi ku saseka ni hi ku hleleka. 1 Vakorinto 14:40.

The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?

Tăngcul a Biblî cungnüi ka hlawh a ni ang tih lohchu, Pathian-in a pek dan zâwngte chu an ngaihthah mai avângin mi pakhat a hrilh lawmawm tûrin engmah a lo sawi lo. Zâwlnei thu zirna tûra Bible chhûnga leh Bible hmanga a hriat dân tûra zâwlnei thu hrilhfiahna kalphungte an ngaihthah chuan, tu nge hlawh a ni ang tih a beisei theih ang?

> Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.

> Tlang jaanin, badon nangahani, aro anching ka∙sa donga ine skanggipa Gitel agana: na∙simangni paprang skarlat gita ong∙genchimoba, uarang sno gita bilsi bilsi gisikgrik ong∙gen; uarang krimson gita gisi ong∙genchimoba, uarang ul gita ong∙gen. Isaiah 1:18.

As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.

Nnem sɛ yɛde mmara ahorow a ɛwɔ Kyerɛwnsɛm no di dwuma no, yɛbɛma Bible no ankasa asi hɔ na agye atom sɛ saa mmara no yɛ nokware anaa ɛyɛ atoro. Sɛnea ɛte wɔ Onyankopɔn mmara ahorow nyinaa ho no, bere nyinaa Satan de ne nnaadaa bi a ɛsɛe mmara no ba. Enti, ɛho hia paa sɛ bere a wɔde mmara bi si nokware bi so dua no, wɔsɔ nokware a wɔahu no ne mmara a wɔde adi dwuma no nyinaa hwɛ.

> Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.

> Wapenzi, msiamini kila roho, bali zijaribuni roho kwamba zimetokana na Mungu; kwa maana manabii wengi wa uongo wametokea duniani. 1 Yohana 4:1.

Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.

Morero o mongwe, kwa ntle ga go supa karolo ya boporofeti ya United States mo thutong eno, ke go lemoga molaetsa wa sephiri o o tswang mo bukeng ya Tshenolo, o Jesu a neng a o fitlha go fitlha mo kokomaneng eno e e kgethegileng.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Dilo tše di utilwego ke tša Morena Modimo wa rena; eupša dilo tše di utolotšwego ke tša rena le tša bana ba rena go ya go ile, gore re tle re dire mantšu ka moka a molao wo. Doiteronomio 29:29.

God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.

Liphiri tša boporofeta tša Modimo tšeo di utollwago di neelwago gore bao ba amogelago sephiri ba kgone go boloka molao wa Gagwe. Batho ba ka boloka molao wa Gagwe feela ge o ngwadilwe dipelong tša bona. Sephiri seo se khurumollwago ka pukung ya Kutollo ke karolo ya tshepedišo ya Moya o Mokgethwa ya go ngwala molao wa Modimo dikarolong tša rena tša ka gare le dipelong tša rena. Sephiri seo se bulelwago batho ba Modimo, ge e ba se amogelwa ka tumelo, se hloma kgwerano ye mpsha.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.

> “Lihatlah, saatnya akan datang, firman TUHAN, bahwa Aku akan mengadakan suatu perjanjian baru dengan kaum Israel dan dengan kaum Yehuda: bukan seperti perjanjian yang telah Kuadakan dengan nenek moyang mereka pada waktu Aku memegang tangan mereka untuk membawa mereka keluar dari tanah Mesir—perjanjian-Ku yang telah mereka langgar, sekalipun Aku adalah suami bagi mereka, firman TUHAN. Melainkan, inilah perjanjian yang akan Kuadakan dengan kaum Israel sesudah hari-hari itu, firman TUHAN: Aku akan menaruh hukum-Ku dalam batin mereka dan menuliskannya pada hati mereka; dan Aku akan menjadi Allah mereka, dan mereka akan menjadi umat-Ku.” Yeremia 31:31–33.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Ka sngi kiba khatduh jong ka histori jong kane ka pyrthei, ka jutang jong U Blei bad ki briew jong U kiba sumar ïa ki hukum jong U ka dei ban pynim biang.” Review and Herald, February 26, 1914.

Revelation 1:1–3 The Final Warning Message:

Wahyu 1:1–3 Amanat Peringatan yang Terakhir:

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Penyingkapan Yesus Kristus, yang dikaruniakan Allah kepada-Nya, untuk menunjukkan kepada hamba-hamba-Nya perkara-perkara yang harus segera terjadi; dan Ia telah mengutus malaikat-Nya untuk menyatakannya dengan tanda-tanda kepada hamba-Nya, Yohanes: yang telah memberi kesaksian tentang firman Allah, dan tentang kesaksian Yesus Kristus, serta tentang segala sesuatu yang telah dilihatnya. Berbahagialah ia yang membacakan, dan mereka yang mendengarkan perkataan nubuat ini, serta menuruti apa yang tertulis di dalamnya; karena waktunya sudah dekat. Wahyu 1:1–3.

The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”

Eku banza kitini misatu ya Emoniseli kitini mosi ilandula nde “Emoniseli ya Yesu Klisto” kele nsangu ya nsuka sambu na bantu nyonso. Yo kele na polele nde nsangu, sambu “Emoniseli ya Yesu Klisto” pesamaka na Yandi na Tata ya Mazulu sambu na kumonisa bisadi na Yandi mambu yina “fwete salama na ntama mingi ve.”

We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.

Kita diberitahu supaya mempertimbangkan bahawa “Roh Kudus telah membentuk segala sesuatu sedemikian rupa, baik dalam pemberian nubuat itu” mahupun juga “dalam peristiwa-peristiwa yang digambarkan.”

> “The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “Roho Mtakatifu ameumba mambo kwa jinsi hii, katika kutolewa kwa unabii na katika matukio yanayoonyeshwa, ili kufundisha kwamba wakala wa kibinadamu anapaswa kuwekwa mbali na macho, afichwe ndani ya Kristo, na kwamba Bwana Mungu wa mbinguni na sheria Yake wanapaswa kutukuzwa. Kisomeni kitabu cha Danieli. Kumbukeni, hatua kwa hatua, historia ya falme zinazowakilishwa humo.” Testimonies to Ministers, 112.

The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”

“Likhathazo eziveziweyo” kwakunye “nokunikelwa kwesiprofeto” kwiivesi ezintathu zokuqala zesahluko sokuqala seSityhilelo kubonisa ngokukodwa inkqubo yenyathelo ngenyathelo uThixo anxibelelana ngayo nabantu, yaye kukwachonga ukuba umyalezo odlulisiweyo ubizwa ngokuba “siSityhilelo sikaYesu Kristu.”

Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.

Yesu Krais, em i mekim tupela samting wantaim dispela tok em i kisim long God. Em i salim dispela tok long rot bilong ensel bilong em, na tu em i soim mining bilong dispela tok long rot bilong dispela ensel. Orait dispela ensel i kisim dispela tok i go long profet Jon, husat i raitim i daun na salim i go long ol sios bilong yumi na bilong mi. Namba tri ves pastaim i bin “wokim long kain pasin” long “Holi Spirit” bilong putim strong long tupela samting wantaim, em “dispela tok” na “rot bilong toktok i go” we i insait long karim dispela tok i kam.

The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.

E yi verses samting mipela i tingting long en i putim las tok i go long olgeta manmeri, tasol em i no tasol las tok—moa yet, dispela tri verses i makim las “givim toksave” tok i go long dispela graun. Dispela pasin bilong “givim toksave” insait long dispela tok i kamap ples klia taim ol i makim wanpela kain lain manmeri olsem “ol i binis tru” long wanem, ol i bin ritim, harim, na bihainim “ol dispela samting em i stap rait insait long en.” I gat wanpela lain manmeri husat bai i no rit, na tu i no harim, long wanpela toksave em i stap olsem “Revelation of Jesus Christ”. I no inap tru long ol i kisim blesing. Em i klia tru olsem sapos i gat wanpela lain i kisim blesing long ritim, harim, na bihainim ol dispela samting em i stap rait, orait i gat narapela lain tu em i no kisim blesing. Wanpela man bai rit, harim, na bihainim tok bilong Revelation of Jesus Christ? Sapos em i mekim olsem, bai em i kisim blesing; sapos nogat, bai kot nogut i stap long em.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.

> “Nabi berfirman: ‘Berbahagialah ia yang membacanya’—ada orang-orang yang tidak mau membaca; berkat itu bukanlah bagi mereka. ‘Dan mereka yang mendengarnya’—ada juga sebagian orang yang menolak mendengar apa pun mengenai nubuatan-nubuatan itu; berkat itu bukanlah bagi golongan ini. ‘Dan yang menuruti apa yang tertulis di dalamnya’—banyak orang menolak mengindahkan amaran dan petunjuk yang terkandung dalam Wahyu; tidak seorang pun dari mereka dapat menuntut berkat yang dijanjikan itu. Semua orang yang mencemooh pokok-pokok nubuatan dan memperolok lambang-lambang yang di sini dengan khidmat diberikan, semua yang menolak membarui hidup mereka dan mempersiapkan diri bagi kedatangan Anak Manusia, tidak akan menerima berkat.” The Great Controversy, 341.

The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.

ထိုတတိယအခန်းငယ်၌ပါသော “အချိန်သည် နီးလာပြီ” ဟူသောအသုံးအနှုန်းသည် သမိုင်းတွင် နောက်ဆုံးသတိပေးသတင်းစကား ရောက်ရှိလာသည့် အထူးသတ်မှတ်ထားသော အချိန်တစ်ခု ရှိကြောင်းကို ဖော်ပြသည်။ “အချိန်”—(တိကျသတ်မှတ်ထားသော အချိန်တစ်ခု) “သည် နီးလာပြီ။” တိကျသတ်မှတ်ထားသော အချိန်တစ်ခုသည် ရောက်လာတော့မည်ဖြစ်သည်၊ အကြောင်းမှာ ၎င်းသည် နီးလာနေပြီဖြစ်သဖြင့်၊ ဘုရားသခင်၏ လူမျိုးတော်တို့ (ယောဟန်အားဖြင့် ကိုယ်စားပြုထားသောသူတို့) သည် ထို “အချိန်” မရောက်မီ သတင်းစကားကို နားလည်ကြသည်။ ယောဟန်သည် ဗျာဒိတ်ကျမ်းကို ပထမရာစုအဆုံးပိုင်းခန့်တွင် ရေးသားခဲ့သော်လည်း၊ ဤအခန်းငယ်များက အေဒီ ၁၀၀ ခုနှစ်နောက်ပိုင်း အလွန်ကြာသော သမိုင်းကာလအတွင်း တစ်ချိန်ချိန်၌ နောက်ဆုံးသတိပေးသတင်းစကားကို ကြေညာမည့် အချိန်တစ်ခု ရှိလိမ့်မည်ဟု ဖော်ပြကြသည်။ ထို “အချိန်သည်” “နီးလာပြီ” ဖြစ်သောအခါ၊ “မကြာမီ ဖြစ်ပျက်ရမည့် အရာများ” ကို ဖော်ပြသည့် သတင်းစကားသည် ဘုရားသခင်၏ အစေအပါးတို့အား ထင်ရှားပြသလိမ့်မည်။

In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.

Dalam siri rencana ini, Alkitab dan tulisan-tulisan Ellen White akan digunakan sebagai autoriti untuk meneguhkan penjelasan bagi petikan-petikan Alkitab yang kami rujuk.

We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.

Re tla boela re lebise tlhokomelo melaong ya tlhaloso ya boporofeta e kgobokantsweng ke William Miller le melaong e hlaotsweng pokellong e bitswang Prophetic Keys. Re tla boela re sebedise thuto ya boporofeta e bitswang Habakkuk’s Tables.

We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.

Kami tidak bermaksud untuk mendefinisikan setiap kaidah yang kami gunakan. Demi ringkasnya, kami hanya akan merujuk kepada kompilasi Prophetic Keys bagi siapa pun yang ingin membaca pembuktian kaidah tersebut secara lebih terperinci. Melalui seri Habakkuk’s Tables, kami bermaksud menunjukkan presentasi-presentasi tertentu di mana suatu pokok bahasan yang akan kami singgung secara singkat dibahas dengan kedalaman yang lebih besar.

As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.

Apabila kita meneliti kitab Wahyu, kami menggalakkan maklum balas awam, namun kami hanya akan memberikan respons kepada sumbangan yang membantu kelangsungan kajian ini. Skop perbincangan kita akan meliputi siri pembentangan semasa, kaedah-kaedah nubuatan yang kita amalkan, serta maklumat yang terdapat dalam Jadual-jadual Habakuk.

> The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Pendedahan Yesus Kristus, yang diberikan Allah kepada-Nya, untuk menunjukkan kepada hamba-hamba-Nya perkara-perkara yang mesti segera berlaku; lalu Dia mengutus malaikat-Nya dan menyatakannya dengan tanda-tanda kepada hamba-Nya Yohanes, yang telah memberi kesaksian tentang firman Allah, tentang kesaksian Yesus Kristus, dan tentang segala sesuatu yang telah dilihatnya. Berbahagialah dia yang membacanya, dan mereka yang mendengar perkataan-perkataan nubuat ini, serta menuruti apa yang tertulis di dalamnya; kerana waktunya sudah dekat. Wahyu 1:1–3.

The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.

Lefoko la Segerika leo le fetoletšwego e le “laetša ka pontšho” le ra go “šupa”. O rometše molaetša ka morongwa wa “gagwe”, gomme a o laetša ka pontšho ka morongwa wa “gagwe”. Morongwa wa “gagwe” ke Gabriele.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Ngaga ya malaika, ‘Nene ni Gabrieli, nghwa mima pawande pa Mulungu,’ yilangisha kuti akwete kihalo cha heshima ngulu m’mahakama gha kuchanya. Apo wakiza na uthenga kwa Danieli, wakati, ‘Palije munyake uyo wakukoleska nane mu vinthu ivi, kweni Mikaeli [Khristu] Fumu yinu.’ Danieli 10:21. Za Gabrieli Muponoski wakuyowoya mu Chivumbuzi, kuti ‘Wakatuma na kulongora ichi kwizira mwa malaika Wake kwa muteŵeti Wake Yohane.’ Chivumbuzi 1:1.” The Desire of Ages, 99.

The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.

Малгай тэнгэрэлч захиастайгаар илгээгддэг бөгөөд Малгай тэнгэрэлч өөрөө ч тэр захиасыг төлөөлдөг. Хүн төрөлхтөн түүхийнхээ явцад эцсийн сэрэмжлүүлгийн захиасыг тунхаглах “цаг ойрхон” болсон тэр мөчид хүрэхэд, тэр эцсийн захиас нь тэнгэрэлчээр төлөөлөгдөнө. Илчлэлт номд “захиасууд” нь олонтаа тэнгэрэлчээр төлөөлөгддөг бөгөөд мэдээж Илчлэлтэд “тэнгэрэлч” хэмээн орчуулагдсан грек үг нь элч, өөрөөр хэлбэл мэдээ хүргэгч гэсэн утгатай юм.

Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.

Tyiniyi hinkwato ta ntiyiso wa Xikwembu leti fikeleke eka matimu hakunene i nhlavutelo ya Yesu Kriste, kambe Nhlavutelo ya Yesu Kriste eka Nhlavutelo ndzima ya vun’we i xitsundzuxo xo hetelela eka vanhu hinkwavo, naswona yi humelela hi nkarhi wo karhi lowu yimeleriwaka tanihi “nkarhi.” Ku ni ndzimana yin’wana ebukwini ya Nhlavutelo laha Yohane a vulaka leswaku “nkarhi wu le kusuhi”. Ndzimana yoleyo yin’wana yi nyika vumbhoni bya vumbirhi byo kambisisa swikoxo swa masungulo leswi ndzi swi endleke malunghana ni tindzimana ta wun’we ku fikela eka tinharhu.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Lalu ia berkata kepadaku, “Perkataan-perkataan ini adalah setia dan benar; dan Tuhan Allah para nabi yang kudus telah mengutus malaikat-Nya untuk menunjukkan kepada hamba-hamba-Nya perkara-perkara yang harus segera terjadi. Sesungguhnya, Aku datang segera; berbahagialah dia yang menuruti perkataan-perkataan nubuat kitab ini.”

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.

> ꞌNgu̱n Yohanin mo choꞌng cï gi etï gua, ku mo ci bi yïth gua. Ku mi mo yïth gua ku etï gua, mi lëëk ci gua ka̱t nyei ce rïŋ maläŋa̱k bi cï gi e̱ja gua ci.

> Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Sasa akaniambia, Usiifanye hivyo; kwa maana mimi ni mtumishi mwenzako, na wa ndugu zako manabii, na wa wale washikao maneno ya kitabu hiki: mwabudu Mungu.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:6–11.

> Na ia berfirman kepadaku: “Janganlah memeteraikan perkataan-perkataan nubuat kitab ini, karena waktunya sudah dekat. Barangsiapa yang tidak adil, biarlah ia tetap tidak adil; dan barangsiapa yang cemar, biarlah ia tetap cemar; dan barangsiapa yang benar, biarlah ia tetap berbuat benar; dan barangsiapa yang kudus, biarlah ia tetap hidup kudus.” Wahyu 22:6–11.

At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”

Di penghujung kitab Wahyu kita mendapati pokok yang sama seperti pada permulaan Wahyu. Proses penyampaian dan mesej itu sekali lagi dirujuk apabila “Tuhan Allah” “mengutus malaikat-Nya untuk menunjukkan kepada hamba-hamba-Nya perkara-perkara yang harus segera berlaku.” Dan sebaik sahaja para hamba diperlihatkan mesej yang mengenal pasti “perkara-perkara yang harus segera berlaku,” Kristus mengumumkan bahawa Dia datang dengan segera. Inilah mesej yang mendahului kedatangan Kristus yang kedua, dan oleh itu inilah mesej amaran yang terakhir—mesej yang sama sekali yang digambarkan sebagai “Penyataan Yesus Kristus” dalam ayat pertama pasal satu. Berkat yang dijanjikan dalam tiga ayat pertama Wahyu diulangi dengan pernyataan, “Berbahagialah dia yang memelihara segala perkataan nubuat kitab ini.”

In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.

Katika aya hizi tunaona ufafanuzi mpana wa mchakato wa mawasiliano uliowekwa katika sura ya kwanza, kwa maana tunaona kwamba baada ya Gabrieli kumkabidhi Yohana ujumbe, Yohana anazidiwa sana na ujumbe huo hata akatafuta kumwabudu Gabrieli; ndipo Gabrieli akatumia kutokuelewa kwa Yohana kubainisha kwamba malaika wa mbinguni, manabii wa duniani, na wote wazishikao kauli za ujumbe huo, ni “watumishi wenza” wanaopaswa kumwabudu Mungu Muumba, wala si uumbaji wa Mungu.

These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that he “that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.

Ayat-ayat ini menerangkan peristiwa dan pekabaran yang sama yang sedang kita pertimbangkan dalam pasal satu. Ayat-ayat itu mengulangi perkataan yang setia dan benar yang menunjukkan kepada hamba-hamba Tuhan apa yang mesti segera berlaku. Pekabaran itu sekali lagi ditempatkan dalam konteks proses komunikasi antara Tuhan dengan hamba-hamba-Nya. Dalam pasal dua puluh dua kita mendapati bukti lanjut bahawa pekabaran itu ialah pekabaran amaran terakhir, kerana “waktu” yang “sudah dekat” itu ditandai sebagai berlaku tepat sebelum masa percubaan manusia berakhir, kerana pernyataan bahawa “barangsiapa yang tidak adil, biarlah dia terus tidak adil: dan barangsiapa yang cemar, biarlah dia terus cemar: dan barangsiapa yang benar, biarlah dia terus benar: dan barangsiapa yang kudus, biarlah dia terus kudus,” menandai berakhirnya masa percubaan, serta menandai bermulanya tujuh malapetaka terakhir, yang seterusnya diakhiri dengan Kedatangan Kristus yang Kedua.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> “‘Pada masa itu Mikael akan bangkit, penghulu besar yang berdiri untuk anak-anak bangsamu; dan akan ada suatu masa kesesakan, seperti yang belum pernah terjadi sejak ada bangsa sampai pada masa itu juga; dan pada masa itu bangsamu akan terluput, setiap orang yang didapati namanya tertulis dalam kitab itu.’ Daniel 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> “Apabila pekabaran malaikat ketiga berakhir, belas kasihan tidak lagi memohon bagi para penduduk bumi yang bersalah. Umat Allah telah menyelesaikan pekerjaan mereka. Mereka telah menerima ‘hujan akhir,’ ‘penyegaran dari hadirat Tuhan,’ dan mereka telah dipersiapkan untuk menghadapi saat pencobaan di hadapan mereka. Para malaikat sedang bergegas ke sana kemari di surga. Seorang malaikat yang kembali dari bumi mengumumkan bahwa pekerjaannya telah selesai; ujian terakhir telah didatangkan ke atas dunia, dan semua orang yang telah membuktikan diri setia kepada ketetapan-ketetapan ilahi telah menerima ‘meterai Allah yang hidup.’ Kemudian Yesus menghentikan pengantaraan-Nya di tempat kudus yang di atas. Ia mengangkat tangan-Nya dan dengan suara nyaring berkata, ‘Sudah selesai;’ dan seluruh bala tentara malaikat menanggalkan mahkota mereka ketika Ia menyampaikan pengumuman yang khidmat itu: ‘Barangsiapa yang tidak adil, biarlah ia tetap tidak adil; dan barangsiapa yang cemar, biarlah ia tetap cemar; dan barangsiapa yang benar, biarlah ia tetap benar; dan barangsiapa yang kudus, biarlah ia tetap kudus.’ Wahyu 22:11. Setiap perkara telah diputuskan untuk hidup atau mati.” The Great Controversy, 613.

At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.

Pada permulaan kitab Wahyu dan pada penutup kitab Wahyu, kisah yang sama dikemukakan. Dengan menggabungkan kedua-dua petikan itu, kita dapat memahami bahawa “Wahyu Yesus Kristus” ialah pekabaran amaran terakhir kepada umat manusia sebelum Kedatangan Kristus yang Kedua. Pekabaran itu dilambangkan secara simbolik oleh seorang malaikat yang datang tepat sebelum berakhirnya masa percubaan. Pekabaran itu membahagikan umat manusia kepada dua golongan berdasarkan sama ada mereka membaca, mendengar, dan memelihara pekabaran yang tidak dimeteraikan apabila “waktunya sudah dekat,”—tepat sebelum masa percubaan berakhir.

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.

> “Apabila kita semakin menghampiri penutupan sejarah dunia ini, nubuatan-nubuatan yang berkaitan dengan hari-hari terakhir secara khusus menuntut penyelidikan kita. Kitab terakhir dalam Perjanjian Baru penuh dengan kebenaran yang perlu kita fahami. Syaitan telah membutakan fikiran ramai orang, sehingga mereka berasa senang menerima apa-apa alasan untuk tidak menjadikan Wahyu sebagai bahan penyelidikan mereka.

> “The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.

> Buku Wahyu, dalam hubungannya dengan buku Daniel, menuntut kajian yang teliti. Hendaklah setiap pengajar yang takut akan Allah mempertimbangkan bagaimana caranya yang paling jelas untuk memahami dan menyampaikan Injil yang Juruselamat kita datang sendiri untuk menyatakannya kepada hamba-Nya, Yohanes,—“Penyataan Yesus Kristus, yang Allah berikan kepada-Nya, untuk menunjukkan kepada hamba-hamba-Nya perkara-perkara yang harus segera terjadi.” Janganlah seorang pun menjadi tawar hati dalam mempelajari Wahyu karena lambang-lambangnya yang tampaknya bersifat mistik. “Tetapi apabila di antara kamu ada yang kekurangan hikmat, hendaklah ia memintanya kepada Allah, yang mengaruniakan kepada semua orang dengan murah hati dan dengan tidak membangkit-bangkit.” “Berbahagialah ia yang membacakan dan mereka yang mendengarkan perkataan-perkataan nubuat ini, dan yang menuruti apa yang tertulis di dalamnya; sebab waktunya sudah dekat.” Kita harus memaklumkan kepada dunia kebenaran-kebenaran besar dan khidmat yang terkandung di dalam buku Wahyu. Ke dalam rancangan-rancangan dan asas-asas gereja Allah yang paling mendasar, kebenaran-kebenaran ini harus masuk. Harus ada kajian yang lebih dekat dan lebih tekun terhadap buku ini, serta penyajian yang lebih sungguh-sungguh atas kebenaran-kebenaran yang dikandungnya, kebenaran-kebenaran yang menyangkut semua orang yang hidup pada hari-hari terakhir ini. Semua yang sedang mempersiapkan diri untuk bertemu dengan Tuhan mereka harus menjadikan buku ini sebagai pokok kajian dan doa yang sungguh-sungguh. Buku ini tepat seperti yang dinyatakan oleh namanya,—suatu penyingkapan atas peristiwa-peristiwa yang paling penting yang akan terjadi pada hari-hari terakhir sejarah bumi ini. Yohanes, karena kepercayaannya yang setia kepada firman Allah dan kesaksian Kristus, dibuang ke Pulau Patmos. Tetapi pembuangannya itu tidak memisahkannya dari Kristus. Tuhan mengunjungi hamba-Nya yang setia itu dalam pembuangannya, dan memberinya pengajaran mengenai apa yang akan menimpa dunia.

> “This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.

> “Perintah ini adalah yang terpenting bagi kita; karena kita sedang hidup pada hari-hari terakhir sejarah bumi ini. Segera kita akan memasuki penggenapan peristiwa-peristiwa yang Kristus tunjukkan kepada Yohanes akan terjadi. Ketika para utusan Tuhan menyampaikan kebenaran-kebenaran yang khidmat ini, mereka harus menyadari bahwa mereka sedang menangani perkara-perkara yang berkepentingan kekal, dan mereka harus mencari baptisan Roh Kudus, agar mereka berbicara, bukan kata-kata mereka sendiri, melainkan kata-kata yang diberikan kepada mereka oleh Allah.”

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> “Buku Wahyu mesti dibukakan kepada umat. Banyak orang telah diajar bahawa kitab itu ialah kitab yang termeterai, tetapi kitab itu termeterai hanya bagi mereka yang menolak kebenaran dan terang. Kebenaran-kebenaran yang terkandung di dalamnya mesti diberitakan, supaya manusia berpeluang untuk bersedia bagi peristiwa-peristiwa yang tidak lama lagi akan berlaku. Pekabaran Malaikat Ketiga mesti disampaikan sebagai satu-satunya harapan bagi keselamatan dunia yang sedang binasa.

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “Lubungo lwa masiku gaumaliro luli pa ise, ndipo mu ntchito yithu tikwenera kuchenjezga ŵanthu za ngozi iyo ŵali nayo. Vinthu vyakuzirwa chomene ivyo uchimi wavumbura kuti sonosono apa vichitikenge, vingalekekanga yayi kukhudzika. Ise ndise ŵathenga ŵa Chiuta, ndipo tilije nyengo yakutayira. Awo ŵangakhumba kuŵa ŵantchito ŵanyake pamoza na Fumu yithu Yesu Khristu ŵalongorenge chidwi chikuru mu unenesko uwo ukusangika mu buku ili. Na peni na lizgu ŵayeseskengenge kuphalira makora vinthu vyakuziziswa ivyo Khristu wakiza kufuma kuchanya kuvumbura.” Signs of the Times, July 4, 1906.

Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”

Lebih seratus tahun yang lalu, pada tahun 1906, kita diberitahu bahwa tidak lama lagi “kita akan memasuki penggenapan peristiwa-peristiwa yang Kristus tunjukkan kepada Yohanes akan terjadi.” Pekabaran itu pada tahun 1906 masih termeterai. Penting untuk dipahami bahwa pekabaran dari Wahyu Yesus Kristus dibukakan kepada umat Allah tepat sebelum peristiwa-peristiwa itu terjadi. Kita diberi tahu bahwa kitab Wahyu “adalah tepat seperti yang dinyatakan oleh namanya,—suatu penyingkapan tentang peristiwa-peristiwa yang paling penting yang akan terjadi pada hari-hari terakhir sejarah bumi ini.”

They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”

A ko a pabanik asi te kaikkumo bukamo ka ko aomata n te Atua a na anga te kanganga ibukin aron te aomata aika ongora te kanganga a na “bwabwai te tai ibukin te amwarake ibukin aia bwaai aika a na riki ae e bwai n rangi.” E kona n taekinaki te bwai ae kakawaki iai (ibukina ba Ioni e kona n waekoa n reirei bwa e mwakuri n te aba n taai aika e na kabongana iai te rongorongo), bwa Ioni e taekinna te rua n bwai aika e karawawaaki iai. E “karawawaaki ibukina n onimakinna n aki rikirake te Taeka n te Atua, ao te baere ae nang I‑Karaiti,” ao ibukina anne “e kabaneaki n te Motu n Patimo.” E kabaneaki ibukina bwa e onimakinna ruan te Baibara ao te Taamnei ni Burabeti, ae “te baere ae nang Iesu.”

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> ဩဝါဒါန်တော်အပေါ်၌ ကိုးကွယ်ရန် ငါသည် သူ၏ခြေတော်ရင်း၌ လဲကျ၏။ သို့ရာတွင် သူက ငါ့အား၊ “ထိုသို့ မပြုနှင့်။ ငါသည် သင်နှင့်အတူ အမှုတော်ဆောင်သောသူဖြစ်၏။ ယေရှု၏သက်သေခံချက်ကို ကိုင်စွဲထားသော သင်၏ညီအစ်ကိုများနှင့်လည်း တူညီသောသူဖြစ်၏။ ဘုရားသခင်ကို ကိုးကွယ်လော့။ အကြောင်းမူကား ယေရှု၏သက်သေခံချက်သည် ပရောဖက်ပြုခြင်း၏ဝိညာဉ်ဖြစ်၏။” ဗျာဒိတ်ကျမ်း 19:10။

John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.

Johane o emetse batho ba ba leng kwa bokhutlong jwa lefatshe, ba ba tlhaloganyang molaetsa wa Tshenolo ya ga Jesu Keresete, mme ba bogisiwa ka ntlha ya go tshegetsa Baebele le Mowa wa Boporofeti.

In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.

Ka ruk 1 ah châng 3 thleng hian Pathian Pa leh a rawngbâwltute inkârah thuchah inhriattîr dân chu a lang chiang hle. Bung 22 chuan thuchah inhriattîr dân thawnthu chu a belh zui a. Hêng thu pahnihte hi Thupuan bu bul leh tâwp an ni a; an pahnih hian hrilhlâwkna entîrnaa Johana chanvo chu kimchang takin an sawi fiah a ni. Ani hi Thupuan thu ziaktu mai a ni lo va; khawvêl tâwp lama awmte, tâwpna vaukhânna thuchah hnuhnung ber puang tute entîrtu pawh a ni bawk.

> The Lord gave the word: great was the company of those that published it. Psalms 68:11

> 主赐下话语；传扬这话语的，大有军旅。诗篇 68:11

John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.

Johane “o bone” mme “a utlwa” “dilo” tse di dirang molaetsa mme a laelwa go kwala le go romela molaetsa kwa dikerekeng.

> 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 1:19.

> “Ngwakwela n’olu, Mu bụ Alfa na Omega, onye mbụ na onye ikpeazụ: ma, Ihe ị na-ahụ, dee ya n’akwụkwọ, zipụkwa ya n’aka ụka asaa ndị dị n’Eshia; n’aka Efesọs, na n’aka Smaina, na n’aka Pegamọs, na n’aka Tayaịtaịra, na n’aka Sadis, na n’aka Filadelfịa, na n’aka Laodisia.” Mkpughe 1:19.

What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.

Apa yang “didengarnya” dan “dilihatnya” diperintahkan kepadanya untuk dituliskan dan dikirimkan kepada ketujuh jemaat di Asia Kecil, tetapi ketika sampai kepada jemaat-jemaat secara masing-masing, Yesus mendiktekan pesan-pesan itu secara langsung kepada Yohanes, sebab setiap pesan kepada masing-masing dari ketujuh jemaat itu diawali dengan frasa, “Dan tuliskanlah kepada malaikat jemaat di ….” Yesus mendiktekan pesan-pesan khusus itu kepada jemaat-jemaat.

Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.

Yesu akandikira Yohaani, na pia Yesu akamwambia Yohaani aandike yale aliyoyaona na kuyasikia, na wakati mmoja Yesu akamwambia Yohaani “asir” aandike yale aliyoyasikia.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> Lalu ia berseru dengan suara nyaring, seperti singa yang mengaum; dan sesudah ia berseru, ketujuh guruh itu memperdengarkan suaranya. Dan ketika ketujuh guruh itu telah memperdengarkan suaranya, aku hendak menuliskannya; tetapi aku mendengar suatu suara dari surga berkata kepadaku: Meteraikanlah apa yang telah diucapkan oleh ketujuh guruh itu, dan janganlah engkau menuliskannya. Wahyu 10:3, 4.

John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.

Yohane o ile a bolelloa hore a tiise seo diaduma tse supileng di se boletseng, mme ka ho etsa jwalo o ne a tiisa molaetsa wa diaduma tse supileng, jwalokaha Daniele a ile a laelwa hore a tiise buka ya hae ho fihlela nakong ya bofelo.

> 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. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.

> Tetapi engkau, hai Daniel, rahsiakanlah segala firman itu dan meterailah kitab ini sampai kepada waktu kesudahan; banyak orang akan ke sana ke mari, dan pengetahuan akan bertambah.... Lalu katanya, Pergilah, Daniel, kerana segala firman itu tertutup dan termeterai sampai kepada waktu kesudahan. Daniel 12:4, 9.

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

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

What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.

Angichilakgipa an∙chingni aganaon, Parape∙a ki∙tapni bon∙kamgipa aro a∙bachenggipa bakgninan sa a∙gilsakna aganani kattako parakaha ine ong∙a. Ua kattako aganprakani niamko mangmangba parakaha. Uko aganprakna Johanni dakchakgipa bakko dingtangmancha talatgipa ong∙a. Mai somoirangon ua an∙tang nikgimin aro knagiminko seaha. Gipin somoirangon ua diktationchi aganako man∙aha, aro sa somoio ua knagiminko segriknabe ine aganako man∙aha. Jisu Kristoni Parape∙ani kattako Pagipaoniko on∙aha, Jisuona, Gabrielona, unon katchinikgipa Johanona; una ua kattako segipa aro mondolirangona watatgipa dakgrikani on∙aniko man∙aha.

> Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

> Asegye nneɛma a woahu no, ne nneɛma a ɛwɔ hɔ, ne nneɛma a ɛbɛba akyiri yi. Adiyisɛm 1:19.

It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.

พอเป็นไปได้ที่ผู้อ่านจะอ่านข้อพระคัมภีร์นั้นโดยไม่ตระหนักถึงหลักการเชิงพยากรณ์ที่ระบุอยู่ภายในพระบัญชาซึ่งทรงสั่งให้ยอห์นเขียน การเขียนบันทึก “สิ่งต่าง ๆ” ที่ได้เห็นและได้ยิน คือการบันทึกประวัติศาสตร์ร่วมสมัย เพราะในสมัยของยอห์นนั้น “สิ่งต่าง ๆ” เหล่านั้นมีอยู่แล้ว การบันทึกประวัติศาสตร์ร่วมสมัย และโดยการกระทำนั้นเองก็เป็นการเขียนบันทึกสิ่งต่าง ๆ ที่จะมีขึ้นในอนาคตพร้อมกันไปด้วย คือกฎเชิงพยากรณ์หลักในพระธรรมวิวรณ์ ยอห์นถูกใช้เพื่อเน้นย้ำและเป็นภาพประกอบของหลักการนั้นเองและความสำคัญของมัน เพราะโดยสาระสำคัญแล้ว ท่านได้รับพระบัญชาให้เขียน “สิ่งทั้งหลายซึ่งเป็นอยู่ และ” โดยการกระทำเช่นนั้น ท่านก็จะกำลังเขียน “สิ่งทั้งหลายซึ่งจะเกิดขึ้นภายหลัง” เพราะประวัติศาสตร์ย่อมซ้ำรอย เทคนิคเชิงพยากรณ์นี้คือพระลายเซ็นของพระเยซู เพราะลายเซ็นคือชื่อ และพระนามของพระองค์ในวิวรณ์บทที่หนึ่งคืออัลฟาและโอเมกา พระองค์ทรงระบุจุดจบไว้กับจุดเริ่มต้น

We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.

ਰਹੱਸਮਈ ਪ੍ਰਕਾਸ਼ “ਯਿਸੂ ਮਸੀਹ ਦਾ ਪ੍ਰਕਾਸ਼” ਦੇ ਅਧਿਐਨ ਦੀ ਅਸੀਂ ਹੁਣੇ ਹੀ ਸ਼ੁਰੂਆਤ ਕਰ ਰਹੇ ਹਾਂ, ਅਤੇ ਇਸ ਵੇਲੇ ਅਸੀਂ ਪਹਿਲੇ ਅਧਿਆਇ ਦੀਆਂ ਪਹਿਲੀਆਂ ਤਿੰਨ ਆਇਤਾਂ ਉੱਤੇ ਵਿਚਾਰ ਕਰ ਰਹੇ ਹਾਂ। “ਯਿਸੂ ਮਸੀਹ ਦਾ ਪ੍ਰਕਾਸ਼” ਸਿਰਲੇਖ ਵਾਲਾ ਅੰਤਿਮ ਚੇਤਾਵਨੀ-ਸੰਦੇਸ਼ ਸਵਰਗੀ ਪਿਤਾ ਤੋਂ ਯਿਸੂ ਤੱਕ, ਯਿਸੂ ਤੋਂ ਗਬਰੀਏਲ ਤੱਕ, ਅਤੇ ਗਬਰੀਏਲ ਤੋਂ ਯੂਹੰਨਾ ਤੱਕ ਪਹੁੰਚਾਇਆ ਜਾਂਦਾ ਹੈ, ਜੋ ਇਸ ਨੂੰ ਇੱਕ ਪੁਸਤਕ ਵਿੱਚ ਲਿਖਦਾ ਹੈ ਤਾਂ ਜੋ ਉਹ ਕਲੀਸਿਆਵਾਂ ਨੂੰ ਭੇਜੀ ਜਾਵੇ। ਕਿਉਂਕਿ ਇਸ ਸੰਦੇਸ਼ ਨੂੰ ਇੰਨਾ ਸਿੱਧੇ ਤੌਰ ਤੇ “ਯਿਸੂ ਮਸੀਹ ਦਾ ਪ੍ਰਕਾਸ਼” ਕਿਹਾ ਗਿਆ ਹੈ, ਇਸ ਲਈ ਇਹ ਗੌਰ ਕਰਨ ਯੋਗ ਹੈ ਕਿ ਪ੍ਰੇਰਿਤ ਬਚਨ ਰਾਹੀਂ ਮਨੁੱਖਾਂ ਲਈ ਲਿਖੀਆਂ ਗਈਆਂ ਉਹਨਾਂ ਸਭ ਗੱਲਾਂ ਵਿੱਚ, ਜੋ ਮਸੀਹ ਨੂੰ ਪ੍ਰਗਟ ਕਰਦੀਆਂ ਹਨ, ਯਿਸੂ ਕੌਣ ਹੈ ਅਤੇ ਕੀ ਹੈ—ਇਸ ਦੀ ਜੋ ਇੱਕ ਵਿਸ਼ੇਸ਼ਤਾ ਹੈ, ਉਹ ਸੰਦੇਸ਼ ਨੂੰ ਲਿਖਣ ਵਿੱਚ ਯੂਹੰਨਾ ਦੀ ਕ੍ਰਿਆ ਵਿੱਚ ਦਰਸਾਈ ਗਈ ਹੈ। ਜਦੋਂ ਉਹ ਉਹਨਾਂ ਗੱਲਾਂ ਨੂੰ ਲਿਖ ਰਿਹਾ ਸੀ ਜੋ ਉਸ ਵੇਲੇ ਮੌਜੂਦ ਸਨ, ਤਦੋਂ ਉਹ ਉਹਨਾਂ ਗੱਲਾਂ ਨੂੰ ਵੀ ਲਿਖ ਰਿਹਾ ਸੀ ਜੋ ਅਜੇ ਹੋਣੀਆਂ ਸਨ।

The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.

Kebenaran tentang pengulangan sejarah digambarkan apabila Yohanes menuliskan suatu amaran bagi zaman dan generasinya, yang juga merupakan suatu amaran bagi suatu waktu pada masa hadapan. Apabila Yohanes menulis kepada tujuh jemaat pada permulaan gereja Kristian, dia juga sedang menuliskan suatu amaran bagi gereja Kristian pada akhir dunia. Sifat watak Kristus ini digambarkan apabila Kristus disebut sebagai Alfa dan Omega, atau yang awal dan yang akhir, atau yang pertama dan yang terakhir. Sesungguhnya, Alkitab mengenal pasti sifat watak Kristus ini sebagai apa yang membuktikan bahawa Dialah satu-satunya Tuhan.

In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.

Dalam fasal pertama Wahyu kita mendapati Yesus mengenal pasti diri-Nya sebagai Alfa dan Omega.

> 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.

> Na ne ke le Mōeng ka letsatsi la Morena, ka utloa ka morao ho ’na lentsoe le leholo, le kang la terompeta, le re, Ke ’na Alfa le Omega, oa pele le oa ho qetela; hape la re, Seo u se bonang, se ngole bukeng, u se romele likerekeng tse supileng tse Asia; e leng Efese, le Smirna, le Pergame, le Thiatira, le Sarda, le Filadelfia, le Laodisea.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; 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.

> Lalu aku berpaling untuk melihat suara yang berbicara kepadaku. Setelah aku berpaling, aku melihat tujuh kaki dian emas; dan di tengah-tengah ketujuh kaki dian itu ada seorang serupa Anak Manusia, berpakaian jubah yang panjangnya sampai ke kaki, dan dadanya berikatkan ikat pinggang emas. Kepala-Nya dan rambut-Nya putih seperti bulu domba, seputih salju; dan mata-Nya bagaikan nyala api; dan kaki-Nya berkilau seperti tembaga murni, seolah-olah membara di dalam perapian; dan suara-Nya bagaikan deru air bah. Dan di tangan kanan-Nya Ia memegang tujuh bintang; dan dari mulut-Nya keluar sebilah pedang tajam bermata dua; dan wajah-Nya bagaikan matahari yang bersinar dalam kekuatannya.

> And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.

> Tšha ndo mu vhona, nda wa nga milenzhe yawe sa o faho. Huno a vhea tshanḓa tshawe tsha uḽa kha nṋe, a ri kha nṋe: U songo ofha; ndi nṋe wa u thoma na wa u fhedza. Nzumbululo 1:10–17.

There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.

Tselela e le ngata mo ditemaneng tseno, mme fa ke le fano ke tla supa fela gore fa Johane a utlwa lentswe la ga Keresete le le tshwanang le phalafala, mme a retologa go bona Yo o neng a bua le ene, o ne a bona Jesu Keresete e le Moperesiti yo Mogolo wa legodimo mo teng ga lefelo le le boitshepo la sehalalelo sa legodimo. Foo Jesu a itshenola e le Alefa le Omega le jaaka wa ntlha le wa bofelo. Mo molaetseng le mo phatlalatsong ya one mo ditemaneng tse tharo tsa ntlha re ne ra fitlhela mola wa boammaaruri o o neng o tsamaisana le mola wa boammaaruri kwa bokhutlong jwa Tshenolo. Jaaka Alefa le Omega, Jesu o bontsha bokhutlo ka tshimologo, wa bofelo ka wa ntlha. Kwa bokhutlong jwa buka ya Tshenolo, fela jaaka kwa tshimologong, o boela gape a itshenola e le Alefa le Omega.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Ia berkata kepadaku, “Perkataan-perkataan ini setia dan benar; dan Tuhan Allah para nabi yang kudus telah mengutus malaikat-Nya untuk menunjukkan kepada hamba-hamba-Nya apa yang harus segera terjadi. Lihatlah, Aku datang segera; berbahagialah orang yang memelihara perkataan-perkataan nubuat kitab ini.”

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Ndzi Yohane ndzi vonile swilo leswi, ndzi tlhela ndzi swi twa. Kuteloko ndzi twile ndzi tlhela ndzi vona, ndzi wa ehansi leswaku ndzi gandzela emahlweni ka milenge ya ntsumi leyi ndzi kombiseke swilo leswi. Kutani yi ku eka mina: Tivonele leswaku u nga endli sweswo; hikuva ndzi nandza-kuloni na wa vamakwenu vaprofeta, ni wa lava hlayisaka marito ya buku leyi: gandzela Xikwembu.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.

> Lalu ia berkata kepadaku: “Janganlah engkau memeteraikan perkataan-perkataan nubuat kitab ini, sebab waktunya sudah dekat.”

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

> အပြစ်မတရားသောသူသည် မတရားသောအခြေအနေ၌ပင် ဆက်လက်ရှိစေ။ ညစ်ညူးသောသူသည် ညစ်ညူးသောအခြေအနေ၌ပင် ဆက်လက်ရှိစေ။ ဖြောင့်မတ်သောသူသည် ဖြောင့်မတ်သောအခြေအနေ၌ပင် ဆက်လက်ရှိစေ။ သန့်ရှင်းသောသူသည် သန့်ရှင်းသောအခြေအနေ၌ပင် ဆက်လက်ရှိစေ။

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.

> “Bheka, ngiyeza masinyane; nomvuzo wami unami, ukuba nginike yilowo nalowo njengokunjalo umsebenzi wakhe. Mina ngingu-Alfa no-Omega, isiqalo nesiphetho, owokuqala nowokugcina.” IsAmbulo 22:7–13.

The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.

Tabhin la Bup Revelesen i tok klia se taem Jon i raetem mesej, mesej ya bae i stanap antap long prinsipol blong stat we i soemaot en. Mesej ya hem i namba wan trut we oli openem insaed long buk blong Revelesen, mo semak trut ya nomo i laswan blong tokbaot insaed long buk ya. Mo long witnes long stat mo long en blong buk blong Revelesen, Jisas i talem se Hem wan i Alfa mo Omega, stat mo en, mo fastaem mo laswan.

The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”

Ayat tiga yang pertama dalam kitab Wahyu mengenal pasti pekabaran amaran terakhir bagi umat manusia. Itulah amaran yang mendahului tujuh malapetaka terakhir dan Kedatangan Kristus yang Kedua. Pekabaran tentang Wahyu Yesus Kristus itu telah “dikirimkan dan dinyatakan dengan tanda-tanda” “oleh malaikat-Nya.”

That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.

Amaran ya me tšoanang e boela e hlalosoe temaneng ea ho qetela ea Tšenolo, ’me e boetse e emeloa e le lengeloi la boraro la Tšenolo 14.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

> Lalu malaikat yang ketiga menyusul mereka, sambil berkata dengan suara nyaring, Jika seorang menyembah binatang itu dan patungnya, dan menerima tandanya pada dahinya atau pada tangannya, orang itu akan minum dari anggur murka Allah, yang dicurahkan tanpa campuran ke dalam cawan amarah-Nya; dan ia akan disiksa dengan api dan belerang di hadapan malaikat-malaikat kudus dan di hadapan Anak Domba: Dan asap siksaan mereka naik sampai selama-lamanya; dan mereka tidak mendapat perhentian siang maupun malam, yaitu mereka yang menyembah binatang itu dan patungnya, dan siapa pun yang menerima tanda namanya. Wahyu 14:9–11.

The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.

Mesej amaran terakhir ialah mesej yang digambarkan sebagai malaikat ketiga. Itulah amaran terakhir kerana mesej itu secara langsung mengenal pasti ujian terakhir bagi umat manusia. Ada seorang malaikat lain yang menyusul serta bergabung dengan malaikat ketiga, dan malaikat itu juga ialah mesej amaran terakhir.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

> Sesi sesudah itu, aku melihat malaikat lain turun dari syurga dengan kuasa yang besar; dan bumi diterangi oleh kemuliaannya. Lalu ia berseru dengan suara yang kuat, katanya, “Babel yang besar itu telah roboh, telah roboh, dan telah menjadi tempat kediaman syaitan-syaitan, dan sarang bagi setiap roh najis, dan sangkar bagi setiap burung yang najis dan yang dibenci. Kerana segala bangsa telah minum daripada anggur murka percabulannya, dan raja-raja di bumi telah berzina dengannya, dan para pedagang di bumi telah menjadi kaya oleh kelimpahan kemewahannya.”

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> Dan aku mendengar satu lagi suara dari syurga, berkata, Keluarlah daripadanya, hai umat-Ku, supaya kamu jangan turut mengambil bahagian dalam dosa-dosanya, dan supaya kamu jangan menerima sebahagian daripada tulah-tulahnya. Kerana dosa-dosanya telah mencapai langit, dan Allah telah mengingat segala kejahatannya. Wahyu 18:1–5.

The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.

Сургаал нь Есүс Христийн Илчлэлт мөн бөгөөд энэ нь нэгдүгээр бүлэг, арван дөрөвдүгээр бүлэг, арван наймдугаар бүлэг, хорин хоёрдугаар бүлэгт дүрслэгдсэн байна. Энэхүү сургаал нь Илчлэлт номын эхний болон сүүлчийн эшлэлд тэнгэрэлч Габриел хэмээн тодорхойлогдсон нэгэн тэнгэрэлчээр бэлгэдэгддэг; харин арван дөрөв болон арван наймдугаар бүлгүүдэд уг сургаал нь тэнгэрт нисэж буй эсвэл тэнгэрээс бууж ирж буй тэнгэрэлчээр бэлгэдлийн утгаар дүрслэгддэг.

The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.

Malaikat yang turun dari syurga dalam fasal lapan belas telah dilambangkan lebih awal dalam fasal sepuluh apabila seorang malaikat turun lalu meletakkan satu kakinya di darat dan satu lagi di laut. Malaikat itu mempunyai sebuah kitab yang Yohanes diperintahkan untuk memakannya, yang menjadikan mulutnya manis dan perutnya pahit. Kitab yang dimakan oleh Yohanes itu ialah suatu pekabaran, dan pekabaran yang dilambangkan oleh kitab kecil itu melambangkan pekabaran malaikat dalam Wahyu lapan belas; dengan demikian, hal itu juga merupakan suatu gambaran tentang pekabaran amaran terakhir.

We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.

Ithimbu rela leswaku rungula ra Xikwembu ri rhumeriwile ri tlhela ri kombisiwa hi ntsumi; naswona loko hi kambisisa hi vukheta leswaku hi kuma rungula ro hetelela ra xilemukiso ri ri karhi ri fanekisiwa ebukwini ya Nhlavutelo, hi kuma leswaku ka nkombo ntsumi yi kombisa rungula ro hetelela ra xilemukiso. Eka swiyimo swo sungula ni swo hetelela a ku ri ntsumi, Gabriyele. Kutani eka Nhlavutelo khume hi vona ntsumi yi rhelela yi ri ni buku leyitsongo evokweni ra yona. Eka Nhlavutelo khume-nharhu ni mune hi vona tin’wana tinharhu ta tintsumi, hinkwato ti yimela rungula ro hetelela ra xilemukiso. Kutani eka Nhlavutelo khume-nhungu hi vona yin’wana ntsumi yi yimela rero rungula rero rin’we ro hetelela ra xilemukiso. Marungula ya nkombo yo hetelela ya xilemukiso ma fanekisiwa hi tintsumi. Yo sungula ni yo hetelela i ntsumi Gabriyele, kutani tintsumi letlhanu leti nga exikarhi ka yo sungula ni yo hetelela i tintsumi ta xifanekiselo.

Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.

Sudah tentu, setiap daripada tujuh jemaat itu juga mempunyai malaikat, tetapi mereka membawa suatu pekabaran kepada jemaat-jemaat itu, sedangkan pekabaran amaran terakhir yang telah kita bincangkan ialah suatu pekabaran yang merangkumi seluruh dunia sebagai sasarannya.

Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.

Setiap daripada tujuh garis nubuatan yang mewakili pekabaran amaran terakhir harus dinilai dengan teliti dan diselaraskan antara satu dengan yang lain, tetapi pada ketika ini saya hanya ingin mentakrifkan satu prinsip asas Alpha dan Omega. Kali pertama sesuatu subjek disebut dalam firman Tuhan merupakan rujukan yang paling penting. Kali pertama “benih” disebut dalam Alkitab ialah dalam Kejadian 1:11, di mana kita diberitahu bahawa benih itu akan menghasilkan “menurut jenisnya.” Penyebutan pertama tentang benih menekankan bahawa benih itu mempunyai DNA yang diperlukan untuk menghasilkan semula dirinya. Yesus mengenal pasti Firman Tuhan sebagai benih.

> The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,

> Pada hari yang sama, Yesus keluar dari rumah itu lalu duduk di tepi laut. Dan orang banyak yang besar jumlahnya berkumpul datang kepada-Nya, sehingga Ia naik ke sebuah perahu dan duduk di situ; sedangkan seluruh orang banyak itu berdiri di pantai. Lalu Ia mengatakan banyak hal kepada mereka dalam perumpamaan, kata-Nya,

> Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.

> Lihatlah, seorang penabur keluar untuk menabur; dan ketika ia menabur, sebagian benih jatuh di pinggir jalan, lalu burung-burung datang dan memakannya habis. Sebagian jatuh di tanah yang berbatu-batu, yang tidak mempunyai banyak tanah; dan segera benih itu tumbuh, karena tanahnya tidak dalam. Tetapi sesudah matahari terbit, benih itu pun layu terbakar; dan karena tidak berakar, benih itu menjadi kering. Sebagian lagi jatuh di tengah semak duri; lalu semak duri itu bertumbuh dan menghimpitnya. Tetapi sebagian yang lain jatuh di tanah yang baik dan menghasilkan buah, ada yang seratus kali lipat, ada yang enam puluh kali lipat, dan ada yang tiga puluh kali lipat. Siapa bertelinga untuk mendengar, hendaklah ia mendengar.

> And the disciples came, and said unto him, Why speakest thou unto them in parables?

> Wafanafunzi wakamjia, wakamwuliza, Mbona unasema nao kwa mifano?

> He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

> Dia menjawab dan berkata kepada mereka, “Karena kepadamu dikaruniakan untuk mengetahui rahasia-rahasia Kerajaan Sorga, tetapi kepada mereka tidak dikaruniakan. Sebab siapa yang mempunyai, kepadanya akan diberikan, sehingga ia beroleh kelimpahan; tetapi siapa yang tidak mempunyai, dari padanya akan diambil juga apa yang ada padanya. Itulah sebabnya Aku berkata-kata kepada mereka dalam perumpamaan: karena sekalipun melihat, mereka tidak melihat, dan sekalipun mendengar, mereka tidak mendengar dan tidak mengerti. Maka genaplah pada mereka nubuat Yesaya yang berkata: Dengan pendengaran kamu akan mendengar, tetapi tidak akan mengerti; dan dengan penglihatan kamu akan melihat, tetapi tidak akan menanggap. Sebab hati bangsa ini telah menjadi tumpul, telinganya berat mendengar, dan matanya telah mereka pejamkan; supaya jangan pada suatu waktu mereka melihat dengan matanya, mendengar dengan telinganya, mengerti dengan hatinya, lalu berbalik, dan Aku menyembuhkan mereka.”

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

> Tetapi berbahagialah matamu, karena matamu melihat; dan telingamu, karena telingamu mendengar. Karena sesungguhnya Aku berkata kepadamu, bahwa banyak nabi dan orang benar telah rindu untuk melihat apa yang kamu lihat, tetapi tidak melihatnya; dan untuk mendengar apa yang kamu dengar, tetapi tidak mendengarnya.

> Hear ye therefore the parable of the sower.

> A kukubela ke nywebo nongwane wa mobjali.

> When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

> Apabila seseorang mendengar firman tentang Kerajaan itu, tetapi tidak memahaminya, maka datanglah si jahat, lalu merampas apa yang telah ditaburkan dalam hatinya. Itulah orang yang menerima benih di pinggir jalan.

> But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

> Tetapi orang yang menerima benih di tempat yang berbatu-batu, itulah dia yang mendengar firman itu, dan segera menerimanya dengan sukacita; namun ia tidak berakar di dalam dirinya, melainkan bertahan hanya sebentar saja; sebab apabila kesengsaraan atau aniaya timbul karena firman itu, seketika itu juga ia menjadi tawar hati.

> He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

> Ia juak chuanling la mu mi chu thu hria a ni; nimahsela he khawvêl ngaihtuahna leh hausakna bumna chuan thu chu an nghâkchheh a, tin, rah a chhuah thei lo va ni.

> But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.

> “다 좋은 땅에 씨를 받은 자는 말씀을 듣고 깨닫는 자니, 또한 결실하여 어떤 것은 백 배, 어떤 것은 육십 배, 어떤 것은 삼십 배가 되느니라.” 마태복음 13:1–23.

A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.

Benih, yaitu Firman Tuhan, memiliki seluruh DNA yang diperlukan untuk menghasilkan satu tumbuhan yang lengkap. Penyebutan pertama suatu pokok dalam Firman Tuhan mencakup semua unsur dari pokok itu yang ada. Fakta ini dikenal sebagai “kaidah penyebutan pertama.” Semakin saksama kaidah ini ditelaah, semakin nyatalah kepastiannya.

Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.

Sebelum kita meneruskan penjelasan kita tentang Alfa dan Omega serta definisi Firman Tuhan sebagai benih, patutlah kita mempertimbangkan daripada petikan yang baru sahaja kita rujuk dalam Matius beberapa perkara yang berkaitan dalam pertimbangan kita terhadap kitab Wahyu. Semua nabi sedang berbicara tentang akhir dunia.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Setiap nabi zaman dahulu berbicara bukan terutama bagi zaman mereka sendiri, melainkan bagi zaman kita, sehingga nubuat mereka berlaku bagi kita. ‘Maka semuanya ini telah menimpa mereka sebagai teladan; dan semuanya itu telah dituliskan untuk menjadi peringatan bagi kita, yang hidup pada waktu, di mana zaman akhir telah tiba.’ 1 Korintus 10:11. ‘Sebab kepada mereka telah dinyatakan, bahwa mereka bukan melayani diri mereka sendiri, tetapi melayani kamu dengan segala sesuatu yang sekarang diberitakan kepada kamu oleh mereka, yang oleh Roh Kudus, yang diutus dari sorga, telah menyampaikan Injil kepada kamu; yaitu hal-hal yang ingin diketahui oleh malaikat-malaikat.’ 1 Petrus 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Bibel telah menghimpun dan mengikat menjadi satu segala harta perbendaharaannya bagi generasi terakhir ini. Semua peristiwa besar dan segala kejadian khidmat dalam sejarah Perjanjian Lama telah, dan sedang, terulang kembali di dalam gereja pada akhir zaman ini.” Selected Messages, buku 3, 338, 339.

This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.

Petikan ini mengemukakan tiga orang saksi, (Paul, Peter dan Ellen White) yang memberi kesaksian tentang hakikat bahawa semua nabi sedang berbicara mengenai akhir dunia, iaitu waktu yang tepat apabila rahsia dalam kitab Wahyu dibuka meterainya. Oleh itu, dalam Matius tiga belas apabila Yesus berkata, “berbahagialah matamu, kerana matamu melihat: dan telingamu, kerana telingamu mendengar. Kerana sesungguhnya Aku berkata kepadamu, Bahawa banyak nabi dan orang benar telah rindu untuk melihat perkara-perkara yang kamu lihat, tetapi tidak melihatnya; dan untuk mendengar perkara-perkara yang kamu dengar, tetapi tidak mendengarnya,” Dia sedang menyatakan berkat yang sama seperti yang dicatat dalam tiga ayat pertama Wahyu pasal satu.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Ho segi phattaba mahak adu, amasung thajabagi asi-gi wa-sing adu taba makhoina, aduga maduda ibikhibasing adu ngaak-i makhoina, boroi adugi matam adu nakkhre. Revelation 1:3.

Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”

Yesus mengemukakan perumpamaan tentang Penabur, lalu murid-murid dibimbing untuk mendekati-Nya mengenai perumpamaan itu. Namun sebelum mereka dibawa untuk berinteraksi dengan Yesus, Dia telah menyatakan kepada mereka, dan yang lebih penting lagi kepada kita, “Sesiapa yang mempunyai telinga untuk mendengar, hendaklah dia mendengar.”

Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.

Yesu memberi perumpamaan itu dan mengakhirinya dengan peringatan bagi mereka yang mau—mendengar. Kemudian murid-murid dibawa masuk ke dalam pembahasan itu, di mana Yesus menyinggung sekurang-kurangnya tiga gagasan penting. Ia menunjukkan adanya perbedaan antara dua golongan pendengar, dan dengan berbuat demikian Ia merujuk kepada suatu nas dari kitab Yesaya untuk menghadirkan saksi kedua tentang dua golongan pendengar itu (sebab ingatlah, semuanya itu ditempatkan dalam konteks mereka yang mau mendengar). Gagasan ketiga yang Ia kemukakan, di samping dua golongan pendengar dan kitab Yesaya sebagai saksi kedua, ialah kenyataan bahwa Firman Allah adalah benih. Kenyataan bahwa Firman Allah adalah benih, dengan demikian, merupakan bagian dari apa yang harus didengar oleh mereka yang mendengar Wahyu Yesus Kristus dalam pasal pertama kitab Wahyu. Ada dua pendengar dalam tiga ayat yang pertama, sama seperti ada dua golongan pendengar dalam Matius tiga belas. Matius tiga belas hanya menambahkan beberapa pengertian tentang berbagai cara orang-orang yang menolak untuk mendengar membuat pilihan untuk tidak mendengar. Dan kesaksian Yesaya menambahkan lebih banyak lagi kepada pekabaran yang harus kita dengar.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

> Pada tahun mangkatnya Raja Uzia, aku juga melihat Tuhan duduk di atas takhta, tinggi dan terangkat, dan ujung jubah-Nya memenuhi Bait Suci. Di atas-Nya berdiri para serafim; masing-masing mempunyai enam sayap; dengan dua sayap ia menutupi wajahnya, dengan dua sayap ia menutupi kakinya, dan dengan dua sayap ia terbang. Dan yang seorang berseru kepada yang lain, katanya: Kudus, kudus, kuduslah TUHAN semesta alam; seluruh bumi penuh dengan kemuliaan-Nya. Maka ambang-ambang pintu berguncang oleh suara dia yang berseru itu, dan rumah itu dipenuhi asap.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.

> Maka kataku: Celakalah aku! Sebab aku binasa; karena aku ini seorang yang najis bibir, dan aku diam di tengah-tengah bangsa yang najis bibir; sebab mataku telah melihat Sang Raja, TUHAN semesta alam.

> Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.

> Kemudian terbanglah salah satu serafim mendapatkan aku, sambil memegang bara hidup di tangannya, yang telah diambilnya dengan sepit dari atas mezbah; lalu diletakkannya itu pada mulutku, katanya: Lihatlah, ini telah menyentuh bibirmu; maka kesalahanmu telah dihapuskan, dan dosamu telah ditahirkan.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

> Hape ka utloa lentsoe la Morena, le re: Ke tla roma mang, ’me ke mang ea tla ea bakeng sa rōna? Eaba ke re: Ke ’na enoa; nthome.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

> Lalu Dia berfirman, “Pergilah, dan katakanlah kepada bangsa ini: Dengarlah sungguh-sungguh, tetapi jangan mengerti; dan lihatlah sungguh-sungguh, tetapi jangan memahami. Buatlah hati bangsa ini menjadi tebal, dan buatlah telinga mereka berat, dan pejamkanlah mata mereka; supaya mereka jangan melihat dengan mata mereka, dan jangan mendengar dengan telinga mereka, dan jangan mengerti dengan hati mereka, lalu berbalik, dan disembuhkan.”

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.

> Lalu aku berkata, “Tuhan, sampai bilakah?” Dan Ia menjawab, “Sampai kota-kota menjadi sunyi tanpa penduduk, dan rumah-rumah tanpa manusia, dan negeri itu menjadi sangat tandus; dan TUHAN telah menyingkirkan manusia jauh-jauh, dan terjadi penelantaran yang besar di tengah-tengah negeri itu. Tetapi masih akan tinggal sepersepuluh di dalamnya, dan itu akan kembali, lalu akan dimakan habis; seperti pohon tarbantin dan seperti pohon ek, yang tunggulnya tetap ada padanya ketika daun-daunnya gugur; demikianlah benih yang kudus itu akan menjadi tunggulnya.” Yesaya 6:1–13.

Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.

Tentu saja, petikan daripada Yesaya ini sungguh menakjubkan dalam kedalaman perkara-perkara nubuat yang dibincangkannya. Banyak daripada perkara ini telah berulang kali dibincangkan dalam Habakkuk’s Tables, maka kami hanya akan merumuskan perkara-perkara daripada petikan ini yang menyokong pertimbangan kita tentang rujukan Yesus bahawa firman-Nya ialah benih.

In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.

Telah ditegaskan bahawa Yesaya dalam petikan itu melambangkan seorang nabi, dan oleh itu umat Tuhan pada akhir zaman. Yang lebih penting bagi maksud kita, Yesaya melambangkan suatu umat yang hidup dalam dosa, sementara tetap berfungsi di dalam gereja Tuhan. Sehingga Yesaya menerima wahyu tentang kemuliaan Tuhan, dia tidak menyedari keberdosaannya sendiri. Dia adalah Laodikea, dia buta.

> “Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’

> “Isaiah telah mengecam dosa orang lain; tetapi sekarang ia melihat dirinya sendiri tersingkap kepada penghukuman yang sama yang telah diucapkannya atas mereka. Ia telah merasa puas dengan suatu upacara yang dingin dan tidak bernyawa dalam penyembahannya kepada Allah. Ia tidak mengetahui hal ini sampai penglihatan tentang Tuhan itu diberikan kepadanya. Betapa kecil sekarang tampak hikmat dan talenta-talenta yang dimilikinya ketika ia memandang kekudusan dan kemuliaan tempat kudus itu. Betapa tidak layaknya ia! betapa tidak cakapnya ia untuk pelayanan kudus! Pandangannya tentang dirinya sendiri dapat diungkapkan dalam bahasa rasul Paulus, ‘O, alangkah celakanya aku! Siapakah yang akan melepaskan aku dari tubuh maut ini?’”

> “But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.

> “Sababeni ka ho ile ha romeloa topollo ho Esaia matšoenyehong a hae. ‘Eaba e mong oa baserafi o fofa a tla ho ’na, a tšoere ka letsohong la hae lesea le tukang la mashala, leo a neng a le nkile ka sehoete aletareng: A le beha molomong oa ka, a re, Bona, sena se amme melomo ea hao; bokhopo ba hao bo tlositsoe, ’me sebe sa hao se hloekisitsoe.’ Esaia 6:6, 7.

> “The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

> “Penglihatan yang diberikan kepada Yesaya melambangkan keadaan umat Tuhan pada akhir zaman. Mereka diberi hak istimewa untuk melihat dengan iman pekerjaan yang sedang berlangsung di Bait Suci surgawi. ‘Maka terbukalah Bait Suci Allah yang di surga, dan tampaklah di dalam Bait Suci itu tabut perjanjian-Nya.’ Ketika mereka memandang dengan iman ke dalam tempat yang maha kudus, dan melihat pekerjaan Kristus di Bait Suci surgawi, mereka menyadari bahwa mereka adalah suatu umat yang najis bibirnya,—suatu umat yang bibirnya kerap kali mengucapkan kesia-siaan, dan yang talenta-talenta mereka belum dikuduskan dan digunakan bagi kemuliaan Allah. Sepatutnyalah mereka berputus asa ketika mereka membandingkan kelemahan dan ketidaklayakan mereka sendiri dengan kemurnian dan keelokan tabiat Kristus yang mulia. Tetapi jika mereka, seperti Yesaya, mau menerima kesan yang Tuhan maksudkan untuk ditanamkan ke dalam hati, jika mereka merendahkan jiwa mereka di hadapan Allah, ada harapan bagi mereka. Busur janji ada di atas takhta itu, dan pekerjaan yang dilakukan bagi Yesaya akan dikerjakan di dalam mereka. Allah akan menjawab permohonan-permohonan yang lahir dari hati yang remuk.”

> “The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

> “Tujuan pekerjaan Allah yang besar dan khidmat ini ialah untuk mengumpulkan berkas-berkas tuaian ke dalam lumbung sorgawi; kerana bumi akan dipenuhi dengan kemuliaan Tuhan. Maka janganlah seorang pun menjadi tawar hati apabila mereka melihat kejahatan yang berleluasa dan mendengar bahasa yang keluar dari bibir yang najis. Apabila kuasa-kuasa kegelapan menyusun diri menentang umat Allah; apabila Iblis menghimpunkan bala tenteranya untuk pertentangan besar yang terakhir, dan kuasanya kelihatan besar serta hampir-hampir tidak tertanggung, [maka] pandangan yang jelas tentang kemuliaan ilahi, takhta yang tinggi dan terangkat, yang dinaungi oleh busur perjanjian, akan memberikan penghiburan, keyakinan, dan damai sejahtera.” Review and Herald, 22 Disember 1896.

The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.

Ponelopele “e emela maemo a batho ba Modimo mo metlheng ya bofelo.” Batho ba Modimo mo metlheng ya bofelo ke Balotaodikea.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

> Lalu kepada malaikat jemaat di Laodikia tuliskanlah: Beginilah firman Sang Amin, Saksi yang setia dan benar, permulaan dari ciptaan Allah: Aku mengetahui segala pekerjaanmu, bahwa engkau tidak dingin dan tidak panas; alangkah baiknya jika engkau dingin atau panas. Jadi, karena engkau suam-suam kuku, dan tidak dingin dan tidak panas, Aku akan memuntahkan engkau dari mulut-Ku. Sebab engkau berkata: Aku kaya, dan telah bertambah kaya, dan tidak kekurangan apa-apa; tetapi engkau tidak tahu bahwa engkaulah yang malang, sengsara, miskin, buta, dan telanjang. Aku menasihatkan engkau supaya membeli dari pada-Ku emas yang telah dimurnikan dalam api, supaya engkau menjadi kaya; dan pakaian putih, supaya engkau berpakaian, dan supaya aib ketelanjanganmu jangan tampak; dan oleskanlah salep mata pada matamu, supaya engkau dapat melihat.

> As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

> Би хайрладаг бүхнээ зэмлэж, сахилгажуулдаг; тиймийн тул хичээнгүй байж, гэмш. Үзэгтүн, Би үүдэнд зогсон тогшиж байна; хэрэв хэн нэгэн Миний дууг сонсож, үүдээ нээвэл, Би түүн уруу орж, түүнтэй хамт зооглох болно, мөн тэр надтай хамт зооглох болно. Ялагчид Би Өөрийнхөө сэнтийд Надтай хамт суухыг соёрхоно. Учир нь Би ч мөн ялж, Эцэгийнхээ сэнтийд Түүнтэй хамт суусан билээ.

> He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Ea nang le tsebe, a ke a utloe seo Moya o se bolelang diphuthehong. Tshenolo 3:14–22.

> “The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.

> “Uthenga eka bandleni la baseLaodisia luyisokolo lolwesabekisako, futsi lusebenza kubantfu baNkulunkulu ngalesikhatsi samanje.

> “‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “‘Көлігә зудагы жамағатниң әлчисигә яз: Бу сөзләрни Амин, садақәтлик вә һәқиқий Гуваһ, Худаниң яратмилириниң Башланғуси ейтиду; Сениң әмәллириңни билимәнки, сән нә совуқсән, нә иссиқ; илаһим, совуқ яки иссиқ болғиниңни халаттим. Шуңа сән иллиқ болуп, нә совуқ, нә иссиқ болмиғиниң үчүн, Мән сени ағзимдин қусуп ташлаймән. Чүнки сән: «Мән баймән, байлиққа егә болдум, һеч немигә муһтаҗ әмәсмән», — дәйсән; амма өзәңниң бечарә, паҗиәлик, кәмбәғәл, кор вә ялаңач екәнлигиңни билмәйсән.’”

> “The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “Ka Isua hang hian min hrilh a ni a, A mipuite hnena thawn tur thuthlung chu—mipuite vau tura A koh rawngbawlna mite hmanga puan tur thuchah chu—remna leh himna thu a ni lo. Chu chu ngaihtuahna chauh a ni lova, a kawng tinrenga hman theih, taka nunpui tur a ni. Pathian mite chu Laodicea mite hnena thuchahah chuan tisa lam himna leh innghahna dinhmuna awm angin entir an ni. Anmahni chu thlamuang taka awmin, thlarau lam hlawhtlinna sang tak dinhmuna ding niin an inngai a. ‘I lo sawi thin si a, Kei chu mi hausa ka ni a, thil ka ngah tawh a, engmah ka mamawh lo; nimahsela nangmah chu mi rethei, mi lawmthlak, mi hrehawm, mitdel leh saruak nih i ni tih i hre lo.’”

> “What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.

> “Penipuan apakah yang lebih besar yang dapat menimpa fikiran manusia selain keyakinan bahawa mereka benar, padahal mereka sama sekali salah! Pekabaran Saksi Yang Benar mendapati umat Tuhan berada dalam suatu penipuan yang menyedihkan, namun jujur dalam penipuan itu. Mereka tidak mengetahui bahawa keadaan mereka amat menyedihkan di hadapan Allah. Sementara mereka yang ditujukan itu memuji diri bahawa mereka berada dalam suatu keadaan rohani yang tinggi, pekabaran Saksi Yang Benar menghancurkan rasa aman mereka dengan kecaman yang mengejutkan terhadap keadaan sebenar mereka, iaitu kebutaan rohani, kemiskinan, dan kesengsaraan. Kesaksian itu, yang begitu tajam dan keras, tidak mungkin suatu kekeliruan, kerana Saksi Yang Benar itulah yang berfirman, dan kesaksian-Nya pasti benar.”

> “It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.

> “ငါတို့၏ ဝိညာဉ်ရေးဆိုင်ရာ အသိပညာ၌ ချမ်းသာကြွယ်ဝသည်ဟု ကိုယ်ကိုယုံကြည်၍၊ မိမိတို့ရရှိထားသော အောင်မြင်မှုများ၌ လုံခြုံနေသည်ဟု ခံစားကြသူများအတွက်၊ မိမိတို့သည် လှည့်ဖြားခံထားရပြီး ဝိညာဉ်ရေးဆိုင်ရာ ကျေးဇူးတော်အမျိုးမျိုးအားလုံးကို လိုအပ်နေကြသည်ဟု ကြေညာသော သတင်းစကားကို လက်ခံရန်မှာ ခက်ခဲလှ၏။ သန့်ရှင်းစင်ကြယ်ခြင်းမရှိသော စိတ်နှလုံးသည် ‘အရာခပ်သိမ်းထက် လှည့်ဖြားတတ်၍၊ အလွန်ဆိုးညစ်လှ၏။’ များစွာသောသူတို့သည် ယေရှုထံမှ အလင်းရောင်တစ်စက်မျှ မရရှိဘဲလျက် မိမိတို့ကိုယ်ကို ကောင်းသော ခရစ်ယာန်များဖြစ်ကြသည်ဟု ချီးမွမ်းလျက်ရှိကြကြောင်းကို ငါအား ပြသတော်မူ၏။ သူတို့သည် ဘုရားသခင်၏ အသက်တာ၌ ကိုယ်တိုင်ပိုင်ဆိုင်သော အသက်ရှင်လျက်ရှိသည့် အတွေ့အကြုံ မရှိကြ။ သူတို့သည် ဝိညာဉ်တော်၏ တန်ဖိုးကြီးလှသော ကျေးဇူးတော်များကို ရယူပိုင်ဆိုင်ရန် အလေးအနက်ထား၍ မဆုတ်မနစ် ကြိုးပမ်းအားထုတ်ရမည့် မိမိတို့၏ အမှန်တကယ်လိုအပ်ချက်ကို ခံစားသဘောပေါက်လာမီ၊ ဘုရားသခင်ရှေ့တော်၌ ကိုယ်ကိုနှိမ့်ချလျော့နည်းစေခြင်း၏ နက်ရှိုင်း၍ အပြည့်အစုံသော အမှုတစ်ရပ်ကို လိုအပ်ကြ၏။” Testimonies, volume 3, 252, 253.

Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.

Setelah Yesaya ditobatkan daripada keadaannya yang Laodikia, dia menawarkan dirinya untuk membawa mesej amaran terakhir kepada dunia. Ayat tiga dalam fasal enam menghubungkan sejarah nubuatan Yesaya dengan sejarah nubuatan Wahyu lapan belas apabila malaikat itu turun lalu menerangi bumi dengan kemuliaannya.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Mme ka morago ga dilo tše, ka bona morongwa yo mongwe a theoga legodimong, a na le maatla a magolo; gomme lefase la bonega ka letago la gagwe. Kutollo 18:1.

Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”

Yesaya mewakili umat Allah pada masa ketika malaikat dalam Wahyu delapan belas turun, karena ketika ia dibawa masuk ke dalam tempat kudus surgawi, ia mendengar para serafim memaklumkan, “Kudus, kudus, kuduslah TUHAN semesta alam: seluruh bumi penuh dengan kemuliaan-Nya.” Yesaya, sebagaimana Yohanes dalam kitab Wahyu, mewakili umat Allah yang memaklumkan pekabaran amaran terakhir. Yohanes menyebut umat Allah “umat yang sisa,” dan Yesaya menyebut mereka “sepersepuluh,” atau persepuluhan. Kata dasar dalam bahasa Ibrani berarti “memberi persepuluhan.”

The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.

Potso ya boporofeta ya gore “go tla nna lobaka lo lo kae?” e Baebele e bontsha e botswa gangwe le gape mo Lefokong la Modimo (mme ka ntlha ya bokhutshwane, karabo ya potso ya “go tla nna lobaka lo lo kae?” ke gore e supa go goroga ga molao wa lefatshe lotlhe wa Tshipi mo United States.) Go ya ka Ellen White, ka nako eo “botlhanogi jwa setšhaba bo tla latelwa ke tshenyo ya setšhaba,” mme go ya ka Isaia ke fa “metse e senngwa e se na moagi, le matlo a sena motho, le lefatshe le dirwa sekaka gotlhelele, Mme Jehofa a tlositse batho kwa kgakala, mme go nne le go tlogelwa go go golo mo gare ga lefatshe.” “Go tlogelwa go go golo mo gare ga lefatshe” ke “ba bantsi” ba ba fenngwang ka Molao wa Tshipi go ya ka Daniele 11:41. Bano ke batho ba Isaia 6 le Mathaio 13 ba ba nang le matlho, mme ba sa bone, le ditsebe, mme ba sa utlwe, gape le bao mo Tshenolong 3 ba ba ganang kgakololo e e neilweng kereke ya Laodikea.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41

> Ia juga akan masuk ke negeri yang permai itu, dan banyak negeri akan ditumbangkan; tetapi yang berikut ini akan luput dari tangannya, yaitu Edom, Moab, dan para pemuka bani Amon. Daniel 11:41

Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.

Yesaya melihat suatu penglihatan tentang Yesus Kristus di tempat kudus-Nya, sebagaimana Yohanes juga dalam kitab Wahyu. Yesaya melambangkan “persepuluhan” atau sepersepuluh yang “kembali” dan “akan dimakan” seperti pohon. Kata Ibrani yang diterjemahkan sebagai “dimakan” berarti dikonsumsi oleh api. Namun “sepersepuluh” itu memiliki suatu “zat” di dalam diri mereka yang tidak dimakan oleh api. Jelaslah bahwa sembilan persepuluh tidak memiliki zat itu? Api yang digambarkan sebagai memakan habis dan menghanguskan pohon teil dan pohon tarbantin itu adalah api dari Utusan Perjanjian yang datang dengan tiba-tiba ke bait-Nya dalam kitab Maleakhi.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> “Lihatlah, Aku akan mengutus utusan-Ku, dan ia akan mempersiapkan jalan di hadapan-Ku; dan Tuhan yang kamu cari itu akan dengan tiba-tiba datang ke bait-Nya, yaitu utusan perjanjian yang kamu sukai; lihatlah, Ia akan datang, firman Tuhan semesta alam.”

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Tetapi siapakah yang dapat bertahan pada hari kedatangan-Nya? dan siapakah yang akan tetap berdiri pada saat Ia menampakkan diri? sebab Ia seperti api pemurni, dan seperti sabun tukang penatu: Dan Ia akan duduk sebagai pemurni dan pentahir perak: dan Ia akan mentahirkan bani Lewi, dan menyucikan mereka seperti emas dan perak, supaya mereka mempersembahkan kepada Tuhan suatu persembahan dalam kebenaran. Maka persembahan Yehuda dan Yerusalem akan menyenangkan Tuhan, seperti pada hari-hari dahulu, dan seperti pada tahun-tahun yang lampau. Maleakhi 3:1–4.

Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.

Sa ketiapo a sangapulo ni Isaias, (a ket maysa a apagkapullo) isu met ti “daton iti kinalinteg” ni Malakias. Ti daton ni Malakias ket dagiti tattao ti Dios, a naiparangarang a kas “dagiti annak ni Levi” a mapapudno babaen ti apuy tapno makapagparangda iti “daton iti kinalinteg”; ket dagidiay “maangan” iti apuy iti pammaneknek ni Isaias ket isu ti sangapulo, wenno apagkapullo.

> According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.

> Menaka m grɛs Nyankopɔn a wɔde ama me no, sɛ ɔdansifo panyin nyansafo no, mato fapem no, na obi foforo resi so. Nanso ma obiara nhwɛ yiye sɛnea osi gu so. Efisɛ obiara rentumi nto fapem foforo biara nkyɛn nea wɔato dedaw no, a ɛno ne Yesu Kristo. Na sɛ obi si wɔ fapem yi so sika, dwetɛ, aboɔden aboɔ, nnua, sare, anadwoa; obiara adwuma bɛda adi pefee; efisɛ da no bɛma no ada adi, efisɛ wɔde ogya na ɛbɛda adi; na ogya no bɛsɔ obiara adwuma ahwɛ nea ɛte. 1 Korintofo 3:10–13.

Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.

Pol di sini menyatakan bahwa pekerjaan setiap orang akan dinyatakan oleh “api”. Dalam Maleakhi, api itu membakar habis ampas. Dalam Yesaya, pentahiran “persepuluhan” itu terjadi “ketika” mereka menggugurkan daun-daunnya. Daun merupakan lambang dosa yang tersembunyi, kepura-puraan, dan kesombongan lancang, sebagaimana disaksikan oleh Adam dan Hawa.

Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.

“เปอร์เซ็นต์ที่สิบ” ของอิสยาห์มีสารัตถะอยู่ภายในซึ่งไม่อาจถูกเผาผลาญให้สูญสิ้นได้ และสารัตถะนั้นคือ “เชื้อสายบริสุทธิ์” พวกเขามีพระคริสต์อยู่ภายใน คือความหวังแห่งพระสิริ อิสยาห์เองก็เป็น “เชื้อสายบริสุทธิ์” และเป็น “เปอร์เซ็นต์ที่สิบ” ที่เขาระบุด้วย ทั้ง “เชื้อสายบริสุทธิ์” และ “เปอร์เซ็นต์ที่สิบ” ต่างหวนกลับจากสภาพของเลาดีเซียไปสู่สภาพของฟีลาเดลเฟีย โดยผ่านทางวิวรณ์ของพระเยซูคริสต์ในสถานนมัสการของพระองค์

The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.

Tinglêngna Pathian ropuina hmuh chuan Isaia chu a bo ta tih auvin a ti a; amah chu thianghlim lo mi, sual mi, ngaihdamna mamawh mi a nih thu a sawi a; chu thil chu thingten an hnah an paih hunah van biak inah a thleng a. “Cast” tih tawngkam chu “paih chhuak” emaw, thing “chhek tla” emaw tihna a ni. Hetah hian Laodikea paih chhuahna chu entîr a ni. “Sawm hmun khat” emaw, a la bang remnant chu Malakia Thuthlung Tirhkohin a rawn thlenfai “mei” hmangin an kal tlang dawn a; chutichuan an mihring hnathawhte chu thlarau lamah kang ral a ni ang a, chutichuan kang bo theih loh “substance” chauh chu a la awm ang; chu chu “Thianghlim Chi” a ni. A thu ngaih duh lotute chu hnah ro, rangkachak tawh anga paih bo an ni ang a, emaw Lalpa ka atangin chilh chhuak an ni ang.

Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.

Yesu ialah Benih Yang Kudus, dan pada suatu benih terdapat seluruh DNA yang diperlukan untuk menghasilkan keseluruhan tumbuhan. Firman Tuhan ialah benih, dan oleh itu penyebutan pertama tentang sesuatu perkara dalam Firman Tuhan mengandungi segala maklumat yang diperlukan untuk membawa perkara tersebut kepada kematangan penuh di dalam diri orang percaya, jika difahami dengan benar.

Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.

Tembet yi 6 i toktok long wanpela lain pipol husat bai i no “harim” long dispela taim stret we yu MAS harim bilong kisim blesing bilong dispela tok bilong Kamapim bilong Jisas Krais. Ol pipol husat Jisas i bin toktok long ol em ol pipol God i bin makim, ol i bin stap meri bilong Em, ol i bin stap ol pipol bilong kontrak bilong Em, ol i bin Israel bilong bipo.

Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.

Israel ya khale kumbe Israel ya ntlhavelo wo sungula yi fanekisela Israel ya manguva lawa kumbe Israel ya makumu. Vanhu va Xikwembu emakumu ka misava i Vaadventista va Siku ra Vunkombo, vanhu va Hina lava hlawuriweke, nsati wa Hina, vanhu va ntwanano wa Hina—Israel ya manguva lawa. Vumbhoni bya matimu ya Esaya, lebyi hlanganisiweke ni matimu ya Kreste, byi nyika timbhoni timbirhi leti tiyisisaka leswaku emakumu ka misava Vuaadventista bya Siku ra Vunkombo byi ta va byi ri eka “xiyimo” xo lahleka ni lexi nga ponisekiki lexi yimeleriweke eka rungula leri yaka eka Laodikiya.

They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.

Mo ka nnete ga ba phološege ka mo go feletšego, eupša ba mpa ba sa phološege ge ba le boemong bja bona bja Laodikia, bjalo ka ge go be go le ka Jesaya pele ga maitemogelo a gagwe, le bjalo ka ge go be go le ka Bajuda ba histori ya Kriste.

One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.

Salah satu perkara yang harus “didengar” oleh seorang Laodikia ialah perumpamaan tentang Penabur. Ia harus “mendengar” dalam perumpamaan itu bahwa Firman Allah adalah “benih”, suatu benih yang kudus. Apabila hal itu “didengar”, maka diletakkanlah suatu dasar yang mulai membuka pesan rahasia kitab Wahyu, sebab pesan itu terbungkus dalam pengenalan yang mendalam bahwa Yesus adalah Alfa dan Omega, Yang Awal dan Yang Akhir, Yang Mulanya dan Yang Penghabisan. Untuk memahami hubungan antara akhir dan permulaan mencakup pengertian bahwa Yesus adalah Firman, dan Ia adalah Benih.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Pada mulanya ialah Firman, dan Firman itu bersama dengan Tuhan, dan Firman itu ialah Tuhan. Ia pada mulanya bersama dengan Tuhan. Segala sesuatu dijadikan oleh-Nya; dan tanpa Dia tidak ada sesuatu pun yang telah dijadikan. Di dalam Dia ada hidup; dan hidup itu ialah terang manusia. Dan terang itu bercahaya di dalam kegelapan; dan kegelapan itu tidak memahaminya. Yohanes 1:1–5.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.

> Kepada Abraham dan kepada benihnya telah diberikan segala janji itu. Ia tidak berkata: “dan kepada benih-benih,” seolah-olah mengenai banyak orang, melainkan seolah-olah mengenai satu orang: “dan kepada benihmu,” yaitu Kristus. Galatia 3:16.

To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.

Чтобы понять соотношение конца и начала, необходимо понимание «правила первого упоминания». Правило первого упоминания указывает на то, что начало предмета является важнейшей точкой отсчёта, ибо оно содержит в себе всю историю, поскольку Слово Божие есть семя. Последнее упоминание занимает второе место по важности в том смысле, что именно там все элементы повествования связываются воедино, не оставляя ничего незавершённым. Но именно срединные упоминания о предмете придают повествованию силу и ясность, и в этом смысле середина столь же существенна, как начало или конец.

There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.

Ada banyak lagi yang perlu dibahas mengenai hal ini, tetapi dengan kembali kepada bagian dalam Matius tiga belas kita dapat mencatat bahwa Yesus mengenal pasti dua golongan orang yang mendengar atau tidak mendengar. Dia mengenal pasti lebih daripada satu cara untuk tidak mendengar, tetapi kemudian Dia mengucapkan berkat ke atas mereka yang memang mendengar.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.

> Tetapi berbahagialah matamu, karena matamu melihat; dan telingamu, karena telingamu mendengar. Karena sesungguhnya Aku berkata kepadamu, bahwa banyak nabi dan orang benar telah rindu untuk melihat apa yang kamu lihat, tetapi tidak melihatnya; dan untuk mendengar apa yang kamu dengar, tetapi tidak mendengarnya. Karena itu, dengarkanlah perumpamaan tentang penabur itu. Matius 13:16–18.

Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:

Menurut nubuat, “berkat” ini oleh sebab itu adalah berkat yang sama persis dengan Wahyu 1:3:

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

> Anigye ne ɔno a ɔkenkan, ne wɔn a wɔte saa nkɔmhyɛ yi mu nsɛm no, na wɔdi nea wɔakyerɛw wom no so; efisɛ bere no abɛn.

Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.

Rujukan Yesus dalam Matius tiga belas kepada Yesaya enam, berhubung dengan tulisan-tulisan Ellen White, menegaskan bahawa ada perkara-perkara yang dilihat dan didengar pada akhir dunia yang begitu dahsyat sehingga banyak orang benar dan para nabi rindu untuk hidup pada jangka waktu itu ketika pekabaran amaran yang terakhir itu akan dinyatakan, dan bahawa orang pada waktu itu akan “melihat” dan “mendengar” perkara-perkara tersebut.

John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.

Yohanes diampu’a tu mupature' bangri na dipokadai’i “Pitu Guruh” pada pasal sepuluh, anna pada pasal dua puluh dua dinyatakan parenta tu “Aja’ mu pature' pangkadai nubuatna buku ia: saba’ madekatmo waktunna.” Ayat salajangna ma’bida’i panutupna masa cobaan manusia. Sae’ anna masa cobaan itu dipatutu’, ada pernyataan tu muka’buka “Pitu Guruh”, iamo senga’na bagian sola’ di buku Wahyu na dipature' pada waktu eta. Ba’bana “Pitu Guruh” dipaissanni’ta bahwa iamo na ma’pakatuju mula anna pa’bunna Adventisme.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> “Kuvela lokukhethekile lokwanikwa uJohane, oluvezwe emidumeni eyisikhombisa, kwakuyisichasiselo semicimbi eyayizokwenzeka ngaphansi kwemiyalezo yengelosi yokuqala neyesibili....”

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

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

The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.

Miphuŋa Ṣaba iṅamela iṇto eyenzeka ngethuba kuqala i-Adventism emlandweni womlayezo wengilosi yokuqala nowesibili, kusukela ngo-1798 kuze kube ngu-22 Okthoba 1844, futhi kuleso sihloko esifanayo esishiwo ngenhla siyatshelwa ukuthi iMiphuŋa Ṣaba “iphathelene nezehlakalo zesikhathi esizayo eziyokwambulwa ngokulandelana kwazo.” Umlando wokuqala we-Adventism ubonisa ukuphetha kwe-Adventism, ngokuba uJesu Kristu, njengo-Alfa no-Omega, ubeka uphawu lwaKhe kuwo wonke umlando we-Adventism, ngokuba lowo ngumlando ongcwele njengalowo owawungumlando ka-Israyeli wasendulo.

According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.

Mateo lesonkhumi na ntlhanu hi ku ya hi Yesu, swiendlakalo leswi hi swona leswi vaprofeta a va navela ku swi vona, naswona vadyondzisiwa a va katekisiwile hikwalaho ko swi tiva. Vadyondzisiwa volavo va yimela vanhu va Xikwembu emakumu ka misava, lava katekisiwaka hikwalaho ka leswi va swi vonaka ni ku swi twa. Leswi va swi vonaka ni ku swi twa i rungula ra Nhlavutelo wa Yesu Kreste, leri tlhela ri yimeleriwa hi rungula ra Mibumo ya Nkombo, leyi yimelaka matimu ya vaMillerite na wona matimu ya lava dzana na mune wa makume mune wa magidi.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “যে সমস্ত বার্তা ১৮৪০–১৮৪৪ সাল থেকে দেওয়া হয়েছিল, সেগুলিকে এখন শক্তিশালীভাবে উপস্থাপন করতে হবে, কারণ অনেক লোক তাদের সঠিক দিকনির্দেশ হারিয়ে ফেলেছে। বার্তাগুলি সকল গির্জার কাছে পৌঁছাতে হবে। ”

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kristu o rile, ‘Go segofetse matlho a lona, gonne a a bona; le ditsebe tsa lona, gonne di a utlwa. Gonne ammaaruri ke a lo raya, gore baporofeti ba bantsi le batho ba ba siameng ba ne ba eletsa go bona dilo tse lo di bonang, mme ba se ka ba di bona; le go utlwa dilo tse lo di utlwang, mme ba se ka ba di utlwa’ [Mathaio 13:16, 17]. Go segofetse matlho a a boneng dilo tse di bonweng ka 1843 le 1844.”

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “En anep mfon ekenyene. Nte idịghe ke a yịkpa usụn̄ ke ntịn̄ iditua mfon oro ọzọ, koro ndikara ke akam usen emi ẹsụk mmezu; utom mmechi ekwesị ndinọde. Edi akamba utom ekeyene ke obere ini. Mfon ke ndibiat esịnde ke ndibọ ke ndibọp Abasi emi edisịn̄de, emi edikpọn̄ n̄kpọ n̄kpọ idịkde ikwö ukot. Mbụm Daniel edikpọn̄de ke idụk esie, ndinyene ntiense esie.” Manuscript Releases, volume 21, 437.

Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”

Ellen White, Christ yakamni syiahdia a siangthou mipa nih hmuh an duhmi thuanthu cu, 1840 in 1844 kar ah Millerte ih thuanthu a si tiah a langter ih, cun “Pathian ruahnak ih pek dingmi thucah pakhat cu rei lo te ah a ra ding ih, cun a hramthoknak cu aw ring zetih auhna ah a siangso ding” tiah a ti. “Aw ring zetih auhna” cun vancungmi pathumnak ih ralrinnak netabik a khihhmuh, cun cui thucah cu pek a si tikah, Adventism hramthoknak ih thuanthu kha a cingring sal ding. Ralrinnak netabik thucah cu “thucah pawl” an si ih, cucu “biakinn pawl hmuahhmuah ah feh dingmi” an si; cun “1840–1844 ih pekmi thucah pawl hmuahhmuah cu tu ahhin thazang zetin tuah ding an si.”

The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “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.”

Alpha dan Omega menggambarkan pengakhiran bersama permulaan. Ellen White menyatakan bahawa “perkhabaran-perkhabaran itu harus disampaikan kepada semua jemaat,” dan Yesus berfirman kepada Yohanes, “Akulah Alfa dan Omega, Yang Awal dan Yang Akhir; dan, apa yang engkau lihat, tuliskanlah dalam sebuah kitab, lalu kirimkanlah kepada ketujuh jemaat yang ada di Asia; kepada Efesus, dan kepada Smirna, dan kepada Pergamus, dan kepada Tiatira, dan kepada Sardis, dan kepada Filadelfia, dan kepada Laodikia.”

The messages of 1840 through 1844 are part of what is to be sent to the churches.

Melaetsa ya 1840 go ya go 1844 ke karolo ya se se tshwanetseng go romelwa kwa dikerekeng.

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