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# The Book of Daniel - Number Seventy-Two

Книгата на Даниел - Број Седумдесет и Два

The Prophetic Joining: From Ancient Israel’s Division to the United States’ End

Penggabungan Kenabian: Dari Perpecahan Israel Kuno hingga Akhir Amerika Syarikat

Author

Jeff Pippenger

Published

February 5, 2024

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The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Bopaki ba borabele jwa ga Jeroboame gape ke histori ya kgaogano ya Iseraele wa bogologolo go nna ditšhaba tse pedi. Bogosi jwa kwa bokone jo bo neng bo bopilwe ka ditso di le lesome bo ne bo itsege e le Iseraele, kgotsa ka dinako dingwe Eferaime, mme bogosi jwa kwa borwa bo ne bo itsege e le Juda. Mo motlheng wa ga Esekiele, bogosi bo ne bo setse bo le magosi a mabedi ka dingwaga di le dintsi, mme mo kgaolong ya masome a mararo le bosupa, Esekiele o ne a newa boporofeti jo bo bontshang gore magosi ao a mabedi a ne a tla nna setšhaba se le sengwe gape. Boporofeti joo bo ne jwa diragadiwa mo hisitoring ya tshimologo ya sebata sa lefatshe (United States), mme bo diragadiwa la bofelo kwa bokhutlong jwa United States, gonne Jesu ka gale o tshwantsha bokhutlo jwa selo ka tshimologo ya selo.

The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.

Pemberontakan Yerobeam pada waktu Israel dibahagikan menjadi dua kerajaan melambangkan suatu pemberontakan pada permulaan Amerika Syarikat, dan juga pada penghujung Amerika Syarikat. Pemberontakan pada permulaan dan pengakhiran Amerika Syarikat itu merangkumi penyatuan dua kerajaan. Wahyu pasal lapan belas, sebagaimana berulang kali dipetik daripada tulisan Sister White dalam artikel-artikel ini, melambangkan dua panggilan kepada gereja-gereja. Kedua-dua bangsa yang disatukan pada waktu krisis hukum Ahad ialah seratus empat puluh empat ribu, dan kawanan Allah yang lain yang masih berada di Babel.

The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”

Chiihugu chuvali esina hlanganile emlandvweni wemaMillerite kwakunguJuda na-Efrayimi. Esi hlanganile ngesikhatsi kufutselana ngakunye lokuphikisana nale mibuso lemibili kuphelela, ngakulandzelana, nga-1798 bese kuba nga-1844. Ligama lelitsi “futsi” kuHezekeli sehluko semashumi lamatsatfu nesikhombisa, lisivumela kutsi siqiniseke ngalokusetjentiswa. Ligama lelitsi “futsi” lisho kubeka umlayeto lolandzela “futsi” etikwelayeto lowandvulela ligama lelitsi “futsi.”

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. Ezekiel 37:15–17.

> Tuhan berfirman lagi kepadaku, demikian: “Engkau, hai anak manusia, ambillah sepotong kayu dan tuliskan padanya: Untuk Yehuda dan untuk bani Israel, kawan-kawannya; kemudian ambillah sepotong kayu yang lain dan tuliskan padanya: Untuk Yusuf, tongkat Efraim, dan untuk seluruh kaum Israel, kawan-kawannya. Lalu dekatkanlah yang satu kepada yang lain menjadi satu tongkat; maka keduanya akan menjadi satu di tanganmu.” Yehezkiel 37:15–17.

Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.

Yehezkiel o šomiša profetsko načelo „opakuj a rozširuj“, keď hovorí: „naviac“. Yehezkiel maš te kerel duj khastora, jekh pre Juda a jekh pre Efrajim, a te lel i proroctvo, savi hin pašoladí andre duj khastora, the te thovel la upral o šero le angleder proroctvostar. O angleder profetsko pašoliben chudel andre o jekhto veršos, kana sas Yehezkielas inošardo andro dolina pherdi mule šuše kokalenca.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.

> Tangan Tuhan ada atasku, lalu Ia membawa aku keluar oleh Roh Tuhan dan menempatkan aku di tengah-tengah lembah yang penuh dengan tulang-belulang. Ia menyuruh aku berjalan berkeliling di antara semuanya; dan lihatlah, amat banyak jumlahnya di lembah yang terbuka itu; dan sungguh, semuanya sangat kering. Lalu Ia berfirman kepadaku, “Hai anak manusia, dapatkah tulang-belulang ini hidup kembali?” Jawabku, “Ya Tuhan Allah, Engkaulah yang mengetahuinya.” Firman-Nya lagi kepadaku, “Bernubuatlah atas tulang-belulang ini dan katakanlah kepada mereka: Hai tulang-belulang yang kering, dengarlah firman Tuhan. Beginilah firman Tuhan Allah kepada tulang-belulang ini: Sesungguhnya, Aku akan membuat nafas masuk ke dalammu, sehingga kamu hidup. Aku akan memberi urat-urat kepadamu, menumbuhkan daging atasmu, menutupi kamu dengan kulit, dan memberikan nafas ke dalammu, sehingga kamu hidup; dan kamu akan mengetahui bahwa Akulah Tuhan.” Maka aku bernubuat seperti yang diperintahkan kepadaku; dan ketika aku bernubuat, terdengarlah suatu bunyi, dan lihatlah, terjadi suatu guncangan, lalu tulang-belulang itu datang berhubungan, masing-masing kepada tulangnya sendiri. Ketika aku melihat, sungguh, urat-urat dan daging tumbuh atas mereka, dan kulit menutupi mereka dari atas; tetapi belum ada nafas di dalam mereka. Lalu Ia berfirman kepadaku, “Bernubuatlah kepada angin, bernubuatlah, hai anak manusia, dan katakanlah kepada angin itu: Beginilah firman Tuhan Allah: Datanglah dari keempat penjuru angin, hai nafas, dan berhembuslah ke atas orang-orang yang terbunuh ini, supaya mereka hidup.” Maka aku bernubuat seperti yang diperintahkan-Nya kepadaku, lalu nafas itu masuk ke dalam mereka, dan mereka hidup, kemudian berdiri di atas kaki mereka, suatu tentara yang sangat besar. Lalu Ia berfirman kepadaku, “Hai anak manusia, tulang-belulang ini ialah seluruh kaum Israel. Lihatlah, mereka berkata: Tulang-belulang kami sudah menjadi kering, dan pengharapan kami sudah lenyap; kami sudah terpisah seluruhnya. Sebab itu bernubuatlah dan katakanlah kepada mereka: Beginilah firman Tuhan Allah: Sesungguhnya, hai umat-Ku, Aku akan membuka kubur-kuburmu dan membangkitkan kamu keluar dari kubur-kuburmu, lalu membawa kamu ke tanah Israel. Dan kamu akan mengetahui bahwa Akulah Tuhan, apabila Aku telah membuka kubur-kuburmu, hai umat-Ku, dan membangkitkan kamu keluar dari kubur-kuburmu. Aku akan menaruh Roh-Ku di dalammu, sehingga kamu hidup, dan Aku akan menempatkan kamu di tanahmu sendiri; maka kamu akan mengetahui bahwa Aku, Tuhan, telah mengatakannya dan melaksanakannya, demikianlah firman Tuhan.” Yehezkiel 37:1–14.

From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.

ရောဂါစာတမ်းများ၏ အစပင်မှစ၍၊ အရိုးခြောက်များ၏ ချိုင့်ဝှမ်းသည် နောက်ဆုံးသော ကာလ၌ ဘုရားသခင်၏ လူမျိုးတော်ကို ကိုယ်စားပြုသည်ကို၎င်း၊ သူတို့ကို မိမိတို့၏ ခြေထောက်ပေါ်၌ ရပ်တည်စေ၍ အလွန်အားကြီးသော စစ်တပ်တစ်ရပ်ကဲ့သို့ ဖြစ်စေသော လေဝင်လေထွက်လေးပါး၏ သတင်းစကားမှာ တတိယ အမင်္ဂလာ၏ အစ္စလာမ်ကို ဖော်ထုတ်ပြသသော သန်းခေါင်အော်ဟစ်သံ၏ သတင်းစကားဖြစ်သည်ကို၎င်း၊ ကျွန်ုပ်တို့သည် ပြသခဲ့ပြီးဖြစ်သည်။ Sister White သည် ထိုအရိုးများကို ဘုရားသခင်၏ လူမျိုးတော်ဟု သတ်မှတ်ဖော်ပြထားသည်။

> “I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.

> “A kuanikhi penna ka langhnging bad nga ka mynsiem ha ka jingduwai, ba U Trai un pyrsad halor ki briew jong U kiba la kynriah noh, kiba long kum ki shyieng kiba tyrkhong, ba kin im.” General Conference Bulletin, February 4, 1893.

We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.

Tlāu cuang ah kan tarlan tawh angin, July 18, 2020 tih hrilhlâwk thuchah chu dik lo a ni a, chumi thu puang dik lo chuan thlaithliam sawmte tehkhin thu ah hmasa ber beidawnna leh târrihna hun lo thleng a entîr. Millerite hun lai chuan hun puanna chu dik taka tih theih a ni mah se, 1844 hnuah chuan hun chungah kaihhnâwih thuchah dang pakhat mah a awm tawh tûr a ni lo. Future for America chuan July 18, 2020 puanna an siam khân, hun puanna pawm tlâk a ni tih hun kal taah an kir leh a, chumi tih avâng chuan an sual a; tin, Thupuan bung 11-a khawpui ropui kawngzawngah an tihhlum a ni. Kawngzawngah an thi tawh avângin, ni thum leh a chanve hnuah hriatpuite pahnih kaihthawh an nih ang khân, anmahni pawh kaihthawh an ngai ta a ni.

> “The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

> “Tlang e omileng e tshwanetse go hemelwa ke Mowa o o Boitshepo wa Modimo, gore e kgone go tsenngwa mo tirong, jaaka e kete ke tsogo go tswa mo baswing.” Bible Training School, December 1, 1903.

In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.

Dalam rencana-rencana yang terdahulu telah kami tunjukkan bahwa khabar tentang empat angin yang membangkitkan dua saksi itu ialah khabar Islam daripada Sengsara yang ketiga, dan bahawa khabar itu ialah khabar Seruan Tengah Malam pada akhir zaman. Yehezkiel berkata, “lebih-lebih lagi,” dan dengan demikian mengenal pasti bahawa dalam sejarah yang menggambarkan pemasyhuran Seruan Tengah Malam, dua batang kayu, yang satu dilambangkan sebagai Efraim dan yang satu lagi sebagai Yehuda, harus disatukan lalu menjadi satu bangsa. Perumpamaan tentang sepuluh anak dara digenapi pada akhir zaman, “hingga kepada hurufnya yang paling tepat,” sebagaimana hal itu digenapi dalam sejarah Miller. Dalam tempoh ketika Seruan Tengah Malam digenapi dalam sejarah Miller, dan sekali lagi dalam penggenapan akhir zaman, “dua batang kayu” telah dan akan disatukan.

The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.

Ta sapna nih pawl hian hmarchhak lam lalram (Ephraim) leh chhim lam lalram (Judah) — Israel hnam hluia an nihna — an entîr a ni. Tin, William Miller chu Elijah-a entîr a ni tih kan sawi tawh bawk a; khawhring kum thum leh a chanve chhûng khân Elijah chu Zarephath hmeichhe thilthalaknu hnênah a kal tawh a ni.

> And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.

> M’ma Jihova la rihla eka yena, ku ku: Pfuka, uya eSarefatha, leri nga ra Sidoni, u tshama kona; waswivo, ndzi lerisile wansati wa noni kona leswaku a ku hlayisa. Kutani a pfuka a ya eSarefatha. Kuteloko a fika enyangweni wa muti, waswivo, wansati wa noni a a ri kona a ri karhi a hlengeleta tihunyi; kutani a n’wi vitana, a ku: Ndzi kombela u ndzi tekela mati matsongo hi xibya, leswaku ndzi nwa. Kuteloko a ri karhi a ya ku ya ma teka, a tlhela a n’wi vitana, a ku: Ndzi kombela u ndzi tiserela xiphemu xa xinkwa evokweni ra wena. Kutani a ku: Hiloko Yehovha Xikwembu xa wena a hanya, a ndzi na khekhe, kambe ndzi ni voko rin’we ntsena ra mapa emubyareni, ni mafurha matsongo exindzeni; naswona, waswivo, ndzi hlengeleta tihunyi timbirhi leswaku ndzi nghena ndzi swi lunghiselela mina ni n’wana wa mina, leswaku hi ta swi dya, hi fa. Kutani Eliya a ku eka yena: U nga chavi; famba u ya endla hilaha u vuleke hakona; kambe sungula hi ku ndzi endlela khekhe leritsongo hi swona, u ri tisa eka mina, kutani endzhaku u endla ra wena ni ra n’wana wa wena. Hikuva Yehovha Xikwembu xa Israele u vula leswi: Mubyara wa mapa a wu nge heli, naswona xindza xa mafurha a xi nge hele, ku fikela siku leri Yehovha a nga ta nisa mpfula emisaveni. Kutani a famba a ya endla hilaha Eliya a vuleke hakona; kutani yena, na yena, ni yindlu ya yena, va dya masiku yo tala. 1 Tihosi 17:8–15.

The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:

“ថ្ងៃ​ជាច្រើន” ក្នុង​បទ​គម្ពីរ​នេះ គឺ​ជា​រយៈពេល​បី​ឆ្នាំ​កន្លះ ដែល​អហាប់​បាន​ស្វែងរក​អេលីយ៉ា ហើយ​វា​តំណាង​ឲ្យ​រយៈពេល​មួយ​ពាន់​ពីរ​រយ​ហុកសិប​ឆ្នាំ​នៃ​ការ​បៀតបៀន​របស់​អំណាច​បាប៉ា។ អំពី “ថ្ងៃ​ជាច្រើន” នៃ​ការ​បៀតបៀន​របស់​អំណាច​បាប៉ា​នេះ ព្រះយេស៊ូវ​បាន​មាន​បន្ទូល​ថា៖

> And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.

> Dan jikalau hari-hari itu tidak dipersingkat, maka tidak ada seorang pun yang akan diselamatkan; tetapi oleh karena orang-orang pilihan, hari-hari itu akan dipersingkat. Matius 24:22.

Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.

Hlángfuii White cun Isua’n “ni khawngte” tih a sawi chu popa tihduhdahna hun a ni tih chiang takin a sawi.

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.

> “Penyeksaan terhadap gereja tidak berterusan sepanjang keseluruhan tempoh 1260 tahun itu. Tuhan, dalam belas kasihan-Nya kepada umat-Nya, telah memendekkan masa ujian mereka yang bernyala-nyala itu. Ketika meramalkan ‘kesengsaraan besar’ yang akan menimpa gereja, Juruselamat berkata: ‘Jikalau sekiranya masa itu tidak dipendekkan, maka tidak ada seorang pun yang akan terselamat; tetapi oleh sebab orang-orang pilihan, masa itu akan dipendekkan.’ Matius 24:22. Melalui pengaruh Reformasi, penyeksaan itu telah dihentikan sebelum tahun 1798.” The Great Controversy, 266, 267.

The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.

“Matsatsi a le mantsi” a Elia a neng a otliwa ka one ke motlholagadi, gape e ne e le “matsatsi a le mantsi” a pogiso ya bopapa e Daniele a e supileng.

> And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

> E sabóón ñi xam ci nit ñi dinañu jàngal ñu bare; waaye dinañu daanu ci saamar, ak ci safara, ak ci njaam, ak ci alal ju ñuy sàkk, di ay fan yu bare. Te bu ñu daanee, dinañu leen dimbali ak ndimbal lu néew; waaye ñu bare dinañu takkook ñoom ak wax yu neex. Te yenn ci ñoom ñi am xam-xam dinañu daanu, ngir nattu leen, ak ngir setal leen, ak ngir weexal leen, ba ci jamono ji mujj; ndaxte loolu am na ab waxtu wu ñu tëral ba noppi. Daniel 11:33–35.

The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”

“Waktu penghabisan,” yang dalam ayat-ayat itu juga disebut sebagai “waktu yang telah ditentukan,” ialah tahun 1798, dan hal itu menandai berakhirnya penganiayaan kepausan, sebagaimana telah dilambangkan oleh masa Elia bersama janda di Zarefat. Dalam sejarah itu, janda tersebut, yang melambangkan gereja yang tidak bersuami, diidentifikasikan sebagai gereja di padang gurun dalam pasal dua belas kitab Wahyu. Ia sedang mengumpulkan dua batang kayu, bukan satu batang kayu atau sepuluh batang kayu, melainkan dua batang kayu. Yehezkiel diperintahkan untuk mengambil dua batang kayu, satu untuk kerajaan utara Israel dan satu untuk kerajaan selatan Israel, lalu menyatukannya menjadi satu batang kayu. Kedua kerajaan itu sama-sama telah tercerai-berai selama dua ribu lima ratus dua puluh tahun, tetapi janji Allah ialah bahwa Ia akan mengumpulkan mereka. Perempuan itu sedang mengumpulkan kedua batang kayu yang akan dipersatukan itu, dan ia melakukannya “sampai pada waktu Tuhan menurunkan hujan ke atas bumi.”

The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.

ចំណែក​ថ្ងៃ​ដែល​ព្រះអម្ចាស់​បាន​បញ្ជូន «ភ្លៀង» នោះ គឺ​ជា​ការ​សម្គាល់​សម្រែក​កណ្ដាល​អធ្រាត្រ​ក្នុង​ប្រវត្តិសាស្ត្រ​មីឡឺរ៉ាយ ដែល​បាន​ឈាន​ដល់​ការ​បញ្ចប់​របស់​វា​នៅ​ថ្ងៃ​ទី ២២ ខែ​តុលា ឆ្នាំ ១៨៤៤ នៅ​ពេល​ដែល​ទូត​នៃ​សេចក្តី​សញ្ញា​បាន​យាង​មក​ដល់​ព្រះវិហារ​ដែល​ទ្រង់​បាន​សង់​ឡើង​ចាប់​ពី​ឆ្នាំ ១៧៩៨ (ចុង​បញ្ចប់​នៃ​សេចក្តី​ព្រះពិរោធ​ទីមួយ) រហូត​ដល់​ថ្ងៃ​ទី ២២ ខែ​តុលា ឆ្នាំ ១៨៤៤ (ចុង​បញ្ចប់​នៃ​សេចក្តី​ព្រះពិរោធ​ចុងក្រោយ) យ៉ាង​ឆាប់​រហ័ស។ ក្នុង​អំឡុង​ពេល​នោះ សារ​សម្រែក​កណ្ដាល​អធ្រាត្រ ដែល​តំណាង​ក្នុង​គំនូរ​ឧទាហរណ៍​របស់​អេសេគាល​អំពី​ជ្រលង​ឆ្អឹង ត្រូវ​បាន​បំពេញ​ឡើង នៅ​ពេល​ដែល​ដំបង​ទាំង​ពីរ​របស់​នគរ​ខាង​ជើង និង​នគរ​ខាង​ត្បូង ត្រូវ​បាន​ភ្ជាប់​ជា​មួយ​គ្នា ដើម្បី​បង្កើត​ជា​ជាតិ​តែ​មួយ មាន​ស្តេច​តែ​មួយ ពីព្រោះ​នៅ​ថ្ងៃ​ទី ២២ ខែ​តុលា ឆ្នាំ ១៨៤៤ ព្រះគ្រីស្ទ​បាន​យាង​ចូល​មក​នៅ​ចំពោះ​ព្រះវរបិតា ហើយ​បាន​ទទួល​នគរ​មួយ។

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Kristusga Musaddaslar ichidagi eng muqaddas joyga, ma’badni poklash uchun, Doniyor 8:14 da ko‘rsatilgan tarzda kelishi; Inson O‘g‘lining Qadimiy Zot huzuriga kelishi, Doniyor 7:13 da bayon etilganidek; va Rabbimizning O‘z ma’badiga kelishi, Malakiy orqali bashorat qilinganidek, bularning barchasi ayni bir hodisaning ta’riflaridir; va bu, shuningdek, Masih Matto 25 dagi o‘n qiz haqidagi masalda tasvirlagan kuyovning nikohga kelishi orqali ham ifodalanadi.” Buyuk kurash, 426.

Christ received a kingdom on October 22, 1844, as identified in Daniel.

Kristus menerima suatu kerajaan pada 22 Oktober 1844, sebagaimana dinyatakan dalam Daniel.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> Aku nampak dalam penglihatan malam itu, dan sesungguhnya, seorang seperti Anak Manusia datang dengan awan-awan langit, lalu datang kepada Yang Lanjut Usianya, dan Dia dibawa menghadap hadirat-Nya. Maka kepada-Nya dikaruniakan pemerintahan, kemuliaan, dan kerajaan, supaya segala bangsa, suku bangsa, dan bahasa beribadah kepada-Nya; pemerintahan-Nya ialah pemerintahan yang kekal, yang tidak akan lenyap, dan kerajaan-Nya ialah kerajaan yang tidak akan binasa. Daniel 7:13, 14.

When Ezekiel’s two sticks are joined together, they have one king over them.

Ha Yekezkeli a gwésípà egwanúré zí, e yí ka ngwúré dí ònùkwú gwénì kàrà à.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

> আর আমার দাস দাউদ তাদের উপর রাজা হবেন; এবং তারা সকলে এক রাখাল পাবে। তারা আমার বিধিতে চলবে, আমার বিধান পালন করবে এবং তা কার্যকর করবে। আর তারা সেই দেশে বাস করবে, যা আমি আমার দাস যাকোবকে দিয়েছি, যেখানে তোমাদের পিতৃপুরুষেরা বাস করেছিল; এবং তারা সেখানে বাস করবে—তারা, তাদের সন্তানরা, এবং তাদের সন্তানদের সন্তানরা চিরকাল; আর আমার দাস দাউদ চিরকাল তাদের প্রধান হবেন। যিহিষ্কেল ৩৭:২৪, ২৫।

All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.

Bonkɔmfoɔ no nyinaa pene wɔn ho so, na ɔhene Dawid ne Kristo a ɔbaa Agya no anim wɔ October 22, 1844, na ogyee ahenni bi a wɔaboaboa ano afi Israel poma mmienu no mu (atifi ahenni no) ne Yuda (anafo ahenni no). Ahenni mmienu no ahweteɛ no baa awiei wɔ mfeɛ aduanan nsia a ɛfiri 1798 kɔsi 1844 no mu, berɛ a Kristo maa asɔredan bi a na wɔadwiriw agu na wɔatiatia so no sɔree. Berɛ a Ɔmaa asɔredan no sɔree no, afei ɔhɔ ara na ɔbaa Ne asɔredan no mu sɛ Apam no Bɔfoɔ, de wiee Malaki ti mmiɛnsa no mu nkɔmhyɛ no. Hesekiel pene saa nokwasɛm no so, ɛfiri sɛ bonkɔmfoɔ no nyinaa pene wɔn ho so.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. Ezekiel 37:24–27.

> Daud, hamba-Ku, akan menjadi raja atas mereka; dan mereka semuanya akan mempunyai satu gembala. Mereka juga akan hidup menurut segala peraturan-Ku, berpegang pada segala ketetapan-Ku, dan melakukannya. Mereka akan diam di negeri yang telah Kuberikan kepada Yakub, hamba-Ku, tempat nenek moyangmu telah diam; mereka akan diam di sana, mereka, anak-anak mereka, dan anak-anak dari anak-anak mereka untuk selama-lamanya; dan hamba-Ku Daud akan menjadi pemimpin mereka untuk selama-lamanya. Lagi pula Aku akan mengikat perjanjian damai dengan mereka; itulah suatu perjanjian yang kekal dengan mereka. Aku akan meneguhkan mereka, memperbanyak mereka, dan menaruh tempat kudus-Ku di tengah-tengah mereka untuk selama-lamanya. Kemah-Ku juga akan ada pada mereka; ya, Aku akan menjadi Allah mereka, dan mereka akan menjadi umat-Ku. Yehezkiel 37:24–27.

It is Christ that erects the temple.

Ke Keresete yo a agang tempele.

> And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

> မိန့်တော်မူ၍ သူ့အား ပြောလော့။ ကောင်းကင်ဗိုလ်ခြေအရှင် ထာဝရဘုရား မိန့်တော်မူသည်မှာ၊ “ကြည့်ရှုလော့၊ အမည်အားဖြင့် အကိုင်းဟု ခေါ်ဝေါ်သော လူတစ်ယောက်ရှိ၏။ သူသည် မိမိအရပ်မှ ပေါက်ဖွား၍ ကြီးပွားလိမ့်မည်။ သူသည် ထာဝရဘုရား၏ ဗိမာန်တော်ကို တည်ဆောက်လိမ့်မည်။ ထာဝရဘုရား၏ ဗိမာန်တော်ကို တည်ဆောက်မည့်သူမှာ အမှန်ပင် သူပင်ဖြစ်၏။ သူသည် ဘုန်းအသရေကို ဆောင်ယူလိမ့်မည်။ မိမိရာဇပလ္လင်ပေါ်၌ ထိုင်၍ အုပ်စိုးလိမ့်မည်။ မိမိရာဇပလ္လင်ပေါ်၌ ယဇ်ပုရောဟိတ်လည်း ဖြစ်လိမ့်မည်။ ငြိမ်သက်ခြင်း၏ အကြံအစည်သည် ထိုနှစ်ပါးအကြား၌ ရှိလိမ့်မည်။” သရဖူတို့သည် ဟေလမ်၊ တောဗိယ၊ ယေဒါယ၊ ဇေဖနိ၏သား ဟင် တို့အတွက်၊ ထာဝရဘုရား၏ ဗိမာန်တော်၌ အောက်မေ့ဖွယ်အဖြစ် ရှိရလိမ့်မည်။ အဝေးရှိသူတို့သည် လာ၍ ထာဝရဘုရား၏ ဗိမာန်တော်၌ တည်ဆောက်ကြလိမ့်မည်။ ထိုအခါ ကောင်းကင်ဗိုလ်ခြေအရှင် ထာဝရဘုရားသည် ငါ့ကို သင်တို့ထံသို့ စေလွှတ်တော်မူကြောင်းကို သင်တို့ သိကြလိမ့်မည်။ သင်တို့၏ ဘုရားသခင် ထာဝရဘုရား၏ အသံတော်ကို အမှန်တကယ် ဂရုတစိုက် နာခံလျှင်၊ ဤအမှုသည် ဖြစ်ပေါ်လာလိမ့်မည်။ ဇာခရိ ၆း၁၂–၁၅။

Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.

Kristo ke BRANCH, ebile O ile a bolela gore ge ba ka senya tempele ya gagwe, O tla e tsoša ka matšatši a mararo; moo Bajuda ba ilego ba araba ka gore go tšere nywaga e masomenne-tshela go aga tempele.

> Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.

> Ayahudi pun menjawab dan berkata kepada-Nya, “Tanda apakah yang Engkau tunjukkan kepada kami, karena Engkau melakukan hal-hal ini?” Yesus menjawab dan berkata kepada mereka, “Rombaklah bait ini, dan dalam tiga hari Aku akan membangunnya kembali.” Lalu orang-orang Yahudi berkata, “Empat puluh enam tahun lamanya bait ini dibangun, dan Engkau akan membangunnya kembali dalam tiga hari?” Yohanes 2:18–20.

Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.

Kristo o ne a bua ka mmele wa Hae temaneng eo, empa baporofeta bohle ba bua haholo ka matsatsi a bofelo ho feta matsatsi ao ba phetseng ho ’ona. Tsoho ya Kreste ka letsatsi la boraro e ne e emetse tsoho ya masapo a omileng nakong ya tshololo ya Moya o Halalelang Mohoo wa Har’a Bosiu. Pula eo e leng taba ya bopaki ba Elia e ile ya bonahatswa nakong ya sehlohlolo sa kgohlano ya hae le baporofeta ba Baale le Ashtarothe. Ka nako eo ho ile ha bontshwa hore Modimo wa Elia ke Yena Modimo wa nnete, hape le hore Elia ke yena moporofeta wa nnete.

At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.

Pada saat tibanya kekecewaan yang pertama, dinyatakan bahwa kaum Protestan telah menjadi nabi-nabi palsu, sebagaimana dilambangkan oleh nabi-nabi Baal dan Asytoret. Sesudah itu mulailah masa penangguhan, yang menuntun kepada pekabaran Seruan Tengah Malam, yang membawa kepada Kristus datang dengan tiba-tiba ke Bait-Nya. Seruan Tengah Malam itu dilambangkan oleh pekabaran Yehezkiel yang membangkitkan tulang-tulang itu menjadi suatu tentara yang sangat besar. Lagi pula, selama masa itu (empat puluh enam tahun), kedua tongkat itu harus dipersatukan menjadi satu, sehingga menghasilkan satu bangsa, dengan satu raja.

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:15–23.

> 잇케에 야훼의 말씀이 내게 임하여 이르시되, 또 인자야, 너는 막대기 하나를 가져다가 그 위에 쓰기를, 유다와 그의 동료인 이스라엘 자손을 위하여, 하라. 또 다른 막대기 하나를 가져다가 그 위에 쓰기를, 요셉 곧 에브라임의 막대기와 그의 동료인 온 이스라엘 족속을 위하여, 하라. 그리고 그것들을 서로 이어 하나의 막대기가 되게 하라. 그리하면 그것들이 네 손에서 하나가 되리라. 네 백성의 자손이 네게 말하여 이르기를, 이것들이 무엇을 뜻하는지 우리에게 보이지 아니하겠느냐, 하거든, 너는 그들에게 말하기를, 주 야훼께서 이같이 말씀하시되, 보라, 내가 에브라임의 손에 있는 요셉의 막대기와 그의 동료인 이스라엘 지파들을 가져다가 그것을 유다의 막대기와 함께 두어 하나의 막대기로 만들 것이니, 그것들이 내 손에서 하나가 되리라. 네가 글을 쓴 그 막대기들이 그들의 눈앞에서 네 손에 있으리라. 또 그들에게 말하기를, 주 야훼께서 이같이 말씀하시되, 보라, 내가 이스라엘 자손을 그들이 가 있는 이방인들 가운데서 데려다가 사방에서 모아 그들의 본토로 들어가게 하리라. 내가 이스라엘 산들 위 그 땅에서 그들을 한 민족이 되게 하리니, 한 왕이 그들 모두의 왕이 될 것이요, 그들은 다시는 두 민족이 되지 아니하며, 다시는 결코 두 왕국으로 나뉘지 아니하리라. 그들은 다시는 자기 우상들이나 가증한 것들이나 그 어떤 범죄로도 자신을 더럽히지 아니하리니, 오히려 내가 그들이 죄를 범하였던 모든 거처에서 그들을 구원하고 그들을 정결하게 하리라. 그리하여 그들은 내 백성이 되고 나는 그들의 하나님이 되리라. 에스겔 37:15–23.

The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.

Izigodo ezimbili umfelokazi ayezibuthela ngaphambi kwemvula ka-Eliya ngesikhathi soKukhala Kwamaphakathi Kobusuku, kwakuyimibuso yakwa-Israyeli yasenyakatho neyaseningizimu eyayihlakazekile, futhi eyayizobuthelwa ndawonye ibe yisizwe esisodwa ngo-October 22, 1844, lapho kwaqala khona uSuku Lokubuyisana oluyisifaniso esigcwalisekileyo, ngokuba isithembiso sasithi ngaleso sikhathi uNkulunkulu “uyakubahlambulula.” Lokho kuhlambulula, okufanekisela uKwahlulela Okuhlolayo, kwaqala ngaleso sikhathi. Lokho kubuthelwa ndawonye kwalezo zigodo ezimbili kumelwe kuqondwe kahle, ngokuba uNkulunkulu uhlala ebonisa ukuphela kwento ngokuqala kwento.

1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.

1844, i le gataʻaga o malo e lua o Isaraelu, auā ua avea i laʻua i lea taimi ma malo e tasi, o Isaraelu faaleagaga, ma talu mai lea lava taimi sa tatau ai ona avea i latou ma nuu e tasi. Sa faaalia lea talafaasolopito e le amataga o le talafaasolopito ina ua avea i latou ma nuu e lua, o le talafaasolopito lea o le fouvalega a Ieropoamo.

The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.

Sejarah sistem ibadat palsu Yeroboam juga mesti digambarkan pada penghujung kerajaannya. Pemberontakan Harun pada permulaan Israel purba dan pemberontakan Yeroboam pada permulaan kerajaan utara melambangkan pemberontakan tahun 1863, dan tahun 1863 hanya difahami dengan jelas apabila penghujung kerajaan Yeroboam, sebagaimana dilambangkan oleh penyatuan dua tongkat itu, juga ditindihkan ke atas tahun 1863. Pada ketika itulah tahun 1863 dengan jelas dilihat digambarkan sebagai satu generasi yang mendirikan suatu patung kecemburuan.

We will continue this study in the next article.

Мы будем продолжать это исследование в следующей статье.

> “But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

> “Mhahohedi ona wa marapo a omileng ga o šome feela go lefase, eupša le go bao ba šegofaditšwego ka seetša se segolo; gobane le bona ba swana le marapo a mokoting. Ba na le sebopego sa batho, moralo wa mmele; eupša ga ba na bophelo bja moya. Eupša seswantšho seo ga se tlogele marapo a omileng a no logaganywa feela go ba dibopego tša batho; gobane ga go a lekana gore go be le tekatekano ya ditho le dibopego. Moya wa bophelo o swanetše go phediša mebele, gore e eme e otlolohile, e be e tsene tiragalong. Marapo a a emela ntlo ya Israele, kereke ya Modimo, gomme kholofelo ya kereke ke tutuetšo e phedišago ya Moya o Mokgethwa. Morena o swanetše go hemela marapo a omileng, gore a phele.”

> “The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

> “Roh Allah, dengan kuasa-Nya yang menghidupkan, harus ada dalam setiap insan, supaya setiap otot dan urat rohani berada dalam pelaksanaan tugasnya. Tanpa Roh Kudus, tanpa nafas Allah, terdapat kelayuan hati nurani, kehilangan kehidupan rohani. Ramai yang tidak mempunyai kehidupan rohani memiliki nama mereka dalam daftar gereja, tetapi nama mereka tidak tertulis dalam kitab kehidupan Anak Domba. Mereka mungkin bergabung dengan gereja, tetapi mereka tidak dipersatukan dengan Tuhan. Mereka mungkin tekun dalam pelaksanaan suatu rangkaian kewajipan tertentu, dan mungkin dianggap sebagai orang yang hidup; namun ramai termasuk antara mereka yang ‘dikatakan bahwa engkau hidup, padahal engkau mati.’”

> “Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

> “Angka nokaba dongan ni roha tu Debata do tutu; angka nokaba hosa ni hangoluan ni Debata mangoloi roha i tu hangoluan partondion; angka na mangaku hasintongan i diparajalai prinsip na tubu sian banua ginjang, ndang dohot nasida dipangalaho sian boni na so jadi buruk, na mangolu jala mian salelenglelengna. Angka nokaba nasida marhaporseaon tu hatigoran ni Kristus songon sada-sadana pangaramot nasida; angka nokaba nasida maniru tabiatNa, mangula di bagasan tondiNa, tarbuka do nasida, ndang dope marhaposan jubah hatigoranNa. Angka na mate jotjot do dipabotohon songon angka na mangolu; ai angka na mangulahonsa na didok nasida haluaon mangihuthon pingkiran nasida sandiri, ndang do Debata mangula di bagasan nasida laho mangkaholongi jala mangulahon na marhite hasonanganNa na denggan.”

> “This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

> “Sehlopha sena se emetswe hantle ke moedi wa masapo a omeletseng ao Ezekiele a ileng a a bona ponong.” Review and Herald, January 17, 1893.

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