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# The Book of Daniel - Number One-Hundred and Thirty-One

Kitab Daniel — Nombor Seratus Tiga Puluh Satu

Unveiling the Prophetic Tapestry: Connecting the Dots from Revelation to Present Realities

Membuka Tenunan Kenabian: Menghubungkan Titik-Titik dari Wahyu kepada Realiti Masa Kini

Author

Jeff Pippenger

Published

March 12, 2024

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In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.

Dingwalane tša pele re lemogile gore ba-Millerite ba be ba lemoga gore ba phethagatša seswantšho sa dikgarebe tše lesome, Habakuku kgaolo ya bobedi le Hesekiele kgaolo ya lesomepedi, ditemana tša masomepedi-tee go fihla go masomepedi-seswai. Ditemana tša go Hesekiele di bontšha gore ge ditemana tše tše tharo tša boporofeta di phethagala ka botlalo mehleng ya bofelo, “poelo ya pono e nngwe le e nngwe” e tla phethagala. Kgaetšedi White le yena o bolela ka tiragalo ye.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Dalam Wahyu, semua kitab dalam Alkitab bertemu dan berakhir. Di sinilah pelengkap kitab Daniel. Yang satu adalah nubuat; yang lain adalah wahyu. Kitab yang dimeteraikan itu bukanlah Wahyu, melainkan bagian dari nubuat Daniel yang berkaitan dengan hari-hari terakhir. Malaikat itu memerintahkan, ‘Tetapi engkau, hai Daniel, sembunyikanlah segala firman itu dan meteraikanlah kitab itu sampai pada zaman akhir.’ Daniel 12:4.” Kisah Para Rasul, 585.

The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”

Setšwantšho sa dikgarebe tše lesome se boeletšwa ka tlhaka ka tlhaka nakong ya go swaiwa ga ba dikete tše lekgolo-masomenne-nne, yeo e thomilego ka la 11 Setemere 2001 gomme e fela ge mojako o tswalelwa dikgarebe tše di hlokago bohlale molaong wa Sontaga wo o sa felago go tla. Mo nakong yeo ya histori, khuetšo ya pono ye nngwe le ye nngwe e emetšwego ka gore “dipukung ka moka tša Beibele di kopana gomme di felela.”

We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.

Dalam rencana yang lalu, kita telah membangunkan satu landasan pemahaman untuk mengemukakan garis sejarah luaran yang dilambangkan dalam ayat empat puluh Daniel sebelas, yang mewakili sejarah politik tanduk Republikan bagi binatang dari bumi itu. Sejarah itu berjalan selari dengan sejarah keagamaan tanduk Protestan sejati bagi binatang dari bumi itu. Kita telah mengenal pasti beberapa garis nubuatan yang menangani tanduk Republikan bagi binatang dari bumi itu, dan sedang meletakkan garis-garis tersebut pada sejarah nubuatan yang bermula pada waktu kesudahan pada tahun 1989.

The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.

Isikhathi sesiprofetho sesilo somhlaba esaqala ngo-1776, sasesiphetha ngesikhathi sokuphela ngo-1798, siyilo umugqa esihlose ukuwusebenzisa emzamweni wokuhlanganisa ndawonye yonke imigqa esesebenza manje. Isikhathi sika-1776 kuya ku-1798 sithwala uphawu luka-Alfa no-Omega, ngoba siqala futhi siphetha ngesenzo somthetho, okuyikho ukukhuluma kwesizwe.

> “The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

> “Go bua ga setšhaba ke tiro ya ba boholong ba sona ba molaokakanywa le ba boahlodi.” The Great Controversy, 443.

A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.

Ciri utama dari binatang bumi itu ialah perkataannya. Konstitusi Amerika Serikat merupakan suatu dokumen ilahi yang membuka pintu bagi kebebasan beragama dan kebebasan politik, dan dengan demikian menelan “air bah” penganiayaan yang selama berabad-abad telah dijalankan oleh raja-raja Eropa dan Gereja Katolik.

> And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.

> Lalu ular itu memuntahkan dari mulutnya air seperti sungai ke arah perempuan itu, supaya ia dihanyutkan oleh arus itu. Tetapi bumi menolong perempuan itu; bumi membuka mulutnya lalu menelan sungai yang dimuntahkan naga itu dari mulutnya. Wahyu 12:15, 16.

At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.

Pada penghujung pemerintahan binatang dari bumi sebagai kerajaan keenam dalam nubuatan Alkitab, ia akan berbicara lagi, tetapi kali ini ia akan berbicara sebagai seekor naga, dengan memberlakukan hukum hari Minggu.

> 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. Revelation 13:11.

> Basi ndikaona mnyama mwingine akipanda kutoka katika nchi; naye alikuwa na pembe mbili mfano wa mwana-kondoo, naye alisema kama joka. Ufunuo 13:11.

The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.

Sato piny tɔ̈u ku looi aa bɛnɛ̈ ke rou kɔc në 1798, kɛnɛ papacy aa juak ke ciɛ̈tde.

> “And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

> “လူဇာန်အင်အားကို လုယူခံရပြီး၊ ညှဉ်းပန်းနှိပ်စက်ခြင်းမှ ရပ်တန့်ရန် မဖြစ်မနေ ချုပ်တည်းရသောအခါ၊ ယောဟန်သည် နဂါး၏အသံကို ပြန်လည်ဟောပြောကာ၊ တူညီသော ရက်စက်၍ ဘုရားနာမတော်ကို စော်ကားသော အမှုကို ဆက်လက်ဆောင်ရွက်ရန် ပေါ်ထွန်းလာသော အာဏာသစ်တစ်ရပ်ကို မြင်တွေ့하였다။ ဤအာဏာသည် အသင်းတော်နှင့် ဘုရားသခင်၏ ပညတ်တရားကို ဆန့်ကျင်၍ စစ်တိုက်မည့် နောက်ဆုံးအာဏာဖြစ်ပြီး၊ သိုးကလေးနှင့်တူသော ချိုနှစ်ချောင်းရှိသည့် သားရဲတစ်ကောင်အားဖြင့် သင်္ကေတပြုဖော်ပြထားသည်။” Signs of the Times, November 1, 1899.

In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.

Pada tahun 1798, apabila kepausan menerima luka mautnya, Amerika Syarikat telah bersuara, dan sebagaimana yang sentiasa berlaku dengan Alfa dan Omega, suara pada permulaan itu membayangkan terlebih dahulu suara pada pengakhiran. Akta Orang Asing dan Hasutan telah diisytiharkan menjadi undang-undang pada tahun 1798, sebagai bayangan awal kepada undang-undang yang dilaksanakan pada akhir zaman yang menangani imigrasi haram dan media.

The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.

Sa aton ginahisgotan nga yugto halin 1776 tubtob 1798 makita ang timailhan sang Alpha kag Omega, kay ginakilala sini ang “pagpamulong” sang Declaration of Independence sa sinugdanan, nga nagatipo sa Alien and Sedition Acts sang 1798. Sa tunga sang amo nga yugto, makita mo ang Constitution of the United States. Ang amo nga yugto nagahatag sang isa ka matagnaon nga representasyon sang paghari sang sapat nga gikan sa duta, kay nagaumpisa ini sa pagpamulong nga subong sa isa ka nating karnero, apang nagatapos ang yugto sa lehislasyon nga nagarepresentar sa isa ka dragon. Apang, subong sang masami nga kahimtangan, ang sinugdanan kag katapusan sang isa ka butang nagatupong sa mga kabaliskaran. Ang nahauna nga waymark sang yugto ginarepresentar sa katapusan nga waymark, kag ang tunga nga waymark amo ang Constitution of the United States, nga ginratipikar sang TRESE ka mga estado. Ang Hebreo nga pulong para sa “kamatuoran” ginporma paagi sa nahauna nga letra, nga ginsundan sang ikatatlo sa napulo nga letra, kag dayon sang katapusan nga letra sang Hebreo nga alpabeto.

The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.

Nako ea re e sekasekang bjale e rwala leswao la wa Pele le wa Mafelelo, yo e lego Therešo. Nako ye e emela nako ye e išago mathomong a pušo ya sebata sa lefase bjalo ka mmušo wa botshelela wa boporofeta bja Beibele, ka gona e emela nako ye e išago mafelelong a pušo ya sebata sa lefase bjalo ka mmušo wa botshelela wa boporofeta bja Beibele. Nako yeo e thomile nakong ya bofelo ka 1989. 1776 go ya go 1798 e swanetše go bewa godimo ga 1989 go fihla molaong wa Lamorena wo o tlago kgauswinyane ge sebata sa lefase se bolela bjalo ka kgokong, bjalo ka ge go emetšwe ke Alien and Sedition Acts.

It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”

Ang ni'y may pulós nga ibutang natón sa atón pagtoon an usa pa nga matagnaon nga kamatuoran. Iní nga kamatuoran amo an usa nga bahin han “katapusan nga panahon” sugad nga simbolo nga masan-o nala diri napapansin. An Laodicean nga Adventismo bangin gud nakakaaram nga an 1798 amo an “katapusan nga panahon,” kondi an ira pagsabot kasagaran didto la natatapos, kay waray hira hibabroan nga an tagsa nga linya han reporma naangay ha ngatanan nga iba nga mga linya han reporma. An tagsa nga linya han reporma nagtitikang ha “katapusan nga panahon.”

Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.

Musa ti nyakashi Kristo, kandi Musa ubwe yavuze ayo magambo mu buryo butaziguye, kandi Petero abyemeza mu gitabo cy’Ibyakozwe n’Intumwa.

> The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

> Tuhan, Allahmu, akan membangkitkan bagimu seorang Nabi dari tengah-tengahmu, dari antara saudara-saudaramu, seperti aku; kepada-Nyalah kamu harus mendengarkan. Ulangan 18:15.

Jesus was to be “like unto” Moses.

Yesu u ne a tshi tea u “fana na” Mushe.

> And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.

> အခုမှာတော့၊ ညီအစ်ကိုတို့၊ သင်တို့သည်လည်းကောင်း၊ သင်တို့၏ အုပ်စိုးရှင်များသည်လည်းကောင်း၊ မသိနားမလည်ခြင်းအားဖြင့် ထိုအမှုကို ပြုခဲ့ကြသည်ဟု ငါသိ၏။ သို့ရာတွင် ခရစ်တော်သည် ဆင်းရဲခံရမည်ဟု ဘုရားသခင်သည် မိမိပရောဖက်အပေါင်းတို့၏ နှုတ်အားဖြင့် ကြိုတင်ဖော်ပြတော်မူခဲ့သော အရာတို့ကို ထိုနည်းအတိုင်း ပြည့်စုံစေတော်မူပြီ။ ထို့ကြောင့် သင်တို့၏ အပြစ်များကို ပယ်ဖျက်ခြင်းခံရစေခြင်းငှာ၊ ထာဝရဘုရား၏ မျက်မှောက်တော်မှ သက်သာလန်းဆန်းခြင်း၏ အချိန်ကာလများ ရောက်လာသောအခါ၊ နောင်တရကြလော့၊ ပြောင်းလဲကြလော့။ ထိုအခါ သင်တို့အတွက် ကြိုတင်ဟောပြောထားသော ယေရှုခရစ်ကို ကိုယ်တော် စေလွှတ်တော်မူလိမ့်မည်။ ဘုရားသခင်သည် ကမ္ဘာဦးကတည်းက မိမိသန့်ရှင်းသော ပရောဖက်အပေါင်းတို့၏ နှုတ်အားဖြင့် မိန့်တော်မူခဲ့သော အရာခပ်သိမ်းကို ပြန်လည်တည်ထောင်တော်မူမည့် အချိန်ကာလများ မရောက်မချင်း၊ ကောင်းကင်သည် ထိုသူကို လက်ခံထားရမည်။ အကြောင်းမူကား မောရှေကလည်း ဘိုးဘေးတို့အား အမှန်ဆိုသည်မှာ၊ ‘ထာဝရဘုရား သင်တို့၏ ဘုရားသခင်သည် ငါကဲ့သို့သော ပရောဖက်တစ်ပါးကို သင်တို့၏ ညီအစ်ကိုများအထဲမှ သင်တို့အတွက် ထမြောက်စေတော်မူလိမ့်မည်။ ထိုသူသည် သင်တို့အား ပြောသမျှသော အရာခပ်သိမ်းတို့၌ သင်တို့သည် သူ၏စကားကို နားထောင်ရမည်။’ ‘ထိုပရောဖက်၏ စကားကို နားမထောင်သော လူအသက်တိုင်းသည်လည်း လူမျိုးအထဲမှ ဖျက်ဆီးခြင်းကို ခံရလိမ့်မည်’ ဟူ၍ ဖြစ်၏။ ထို့ပြင် ရှမွေလမှစ၍ နောက်တော်သို့ လိုက်လာသော ပရောဖက်အပေါင်းတို့သည်လည်း၊ ဟောပြောခဲ့သမျှသူတိုင်းသည်၊ ဤနေ့ရက်များအကြောင်းကိုလည်း ကြိုတင်ဟောခဲ့ကြပြီ။ တမန်တော်ဝတ္ထု ၃:၁၇–၂၄။

The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.

Nako ya suka na kati ya lisolo ya Moïse ezalaki mbotama na ye, mpe yango ezalaki elilingi ya mbotama ya Klisto. Na tango ya mbotama ya Klisto mpe ya Moïse, boyebi ebakisamaki oyo elingaki komeka libota wana. Boyebi ya mbotama na bango mibale ememaki bokonzi ya dalagona ya Ejipito mpe ya Roma na koluka koboma baoyo balakamaki na esakweli. Babadisi ya bampate na bangomba, bato ya bwanya oyo bautaki na esti, bazali komonisa baoyo bayokaki kobakisama ya boyebi na tango ya suka.

What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.

ꯃꯈꯣꯏꯒꯤ ꯑꯩꯈꯣꯏ ꯃꯥꯡꯍꯟꯕ ꯑꯃ ꯑꯁꯤ ꯑꯗꯨꯅ ꯆꯠꯂꯤꯕ ꯑꯁꯤ, ꯑꯔꯣꯏꯕ ꯃꯇꯝꯒꯤ ꯃꯇꯣꯛꯇ ꯂꯩꯔꯤꯕ ꯋꯦꯃꯥꯔꯛ ꯑꯅꯤ ꯂꯩ। ꯃꯣꯏꯁꯦꯁ ꯈꯛꯇ ꯄꯣꯛꯈ꯭ꯔꯦꯕ ꯅꯠꯇꯦ, ꯃꯗꯨꯗꯤ ꯆꯍꯤ ꯑꯍꯨꯝ ꯃꯃꯥꯡꯗ ꯃꯍꯥꯛꯀꯤ ꯃꯃꯥ ꯑꯔꯣꯟ ꯄꯣꯛꯈ꯭ꯔꯦ। ꯈ꯭ꯔꯥꯏꯁꯇ ꯄꯣꯛꯈꯤꯕꯗꯒꯤ ꯊꯥ ꯇꯔꯨꯛ ꯃꯃꯥꯡꯗ ꯃꯍꯥꯛꯀꯤ ꯃꯄꯨ ꯖꯣꯟ ꯄꯣꯛꯈ꯭ꯔꯦ। 1798 ꯑꯁꯤ “ꯑꯔꯣꯏꯕ ꯃꯇꯝ” ꯍꯥꯏꯕꯗꯨ ꯈꯪꯍꯟꯕꯒꯤ ꯈꯣꯡꯁꯥꯡ ꯈ꯭ꯋꯥꯏꯗꯒꯤ ꯌꯥꯝꯅ ꯄꯥꯡꯊꯣꯛꯄ ꯑꯃꯅꯤ, ꯑꯃꯁꯨꯡ 1798 ꯁꯤꯗ ꯑꯍꯩꯕꯁꯤꯡꯒꯤ ꯃꯇꯝ ꯍꯨꯟꯊ꯭ꯔꯤꯕ ꯃꯊꯛꯀꯤ ꯃꯦꯆꯤꯟ ꯑꯦꯄꯥꯔꯦꯇꯁ ꯑꯗꯨ, ꯍꯥꯏꯕꯗꯤ ꯏꯔꯥꯏ, ꯅꯨꯄꯤ ꯁꯦꯡꯂꯨꯕ ꯑꯗꯨꯅ ꯑꯗꯨꯒꯤ ꯃꯊꯛꯇ ꯆꯪꯂꯝꯃꯤꯟꯅ ꯂꯩꯗꯨꯅ ꯆꯟꯊ꯭ꯔꯛꯈ꯭ꯔꯦ, ꯑꯃꯁꯨꯡ ꯆꯍꯤ ꯑꯃ ꯃꯇꯨꯡꯗ ꯑꯗꯨꯒꯤ ꯃꯊꯛꯇ ꯆꯪꯈꯤꯕ “ꯅꯨꯄꯤ” ꯑꯗꯨꯁꯨ ꯁꯤꯈ꯭ꯔꯦ।

In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.

Pada tahun 1989 terdapat dua orang presiden. Reagan memerintah hingga pelantikan pada tahun 1989, lalu Bush yang pertama memulai masa pemerintahannya. Akhir dari seribu dua ratus enam puluh tahun telah dilambangkan oleh tujuh puluh tahun penawanan di Babel, dan ketika Jenderal Koresy, keponakan Darius, menghukum mati Belsyazar pada malam perjamuan itu, Dariuslah raja yang sesungguhnya. Darius dan Koresy melambangkan dua tanda penentu pada masa kesudahan itu.

The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.

Ubudlelwano besiprofetho phakathi kukaMose no-Aroni, uJohane noJesu, uDariyu noKoresi, ubupapa nopapa kanye noReagan noBush, konke kuyimithombo yokukhanya kwesiprofetho lapho kufundwa ngendlela efanele. Esingakukhomba lapha ngukuthi uJohane, umzala kaJesu, wayeyilizwi ehlane, into eyayivele ifanekiswe ngu-Aroni umfowabo kaMose, owahamba waya ehlane ukuyohlangana noMose, ukuze abe yizwi lakhe.

In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.

Selama tempoh tiga puluh tahun yang mendahului pengurapan Kristus, dan selama tiga puluh tahun yang mendahului antikristus, terdapat suatu penanda jalan yang mengenal pasti satu “suara.” Bagi Kristus, itulah suara Yohanes yang berseru-seru di padang gurun. Pada tahun 533, Justinian mengeluarkan suatu dekri yang mengenal pasti antikristus sebagai pembetul bidaah dan ketua gereja. Dekri Justinian itu merupakan “suara” yang menyediakan jalan bagi “dekri” hukum Ahad di Majlis Orléans pada tahun 538.

General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.

Buti ba Kairasia di dak a niisaad a mamakilala a ti panangabak ni Dario iti Babilonia ket asidegen.

> “The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:

> “Ketibaan tentera Koresy di hadapan tembok-tembok Babel merupakan suatu tanda bagi orang Yahudi bahawa pembebasan mereka dari penawanan sudah mendekat. Lebih daripada satu abad sebelum kelahiran Koresy, ilham telah menyebut dia dengan namanya, dan telah menyebabkan suatu catatan dibuat tentang pekerjaan sebenar yang harus dilakukannya dalam menawan kota Babel secara tidak disedari, serta dalam menyediakan jalan bagi pembebasan anak-anak penawanan. Melalui Yesaya firman telah diucapkan:”

> “‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.

> “‘Demikianlah firman Tuhan kepada orang yang diurapi-Nya, kepada Koresh, yang tangan kanannya Kupegang, untuk menaklukkan bangsa-bangsa di hadapannya; … untuk membuka di hadapannya pintu-pintu gerbang yang berdaun dua; dan pintu-pintu gerbang itu tidak akan tertutup; Aku akan berjalan di depanmu, dan akan meluruskan tempat-tempat yang bengkok: Aku akan memecahkan pintu-pintu gerbang tembaga, dan akan mematahkan palang-palang besi: dan Aku akan memberikan kepadamu harta benda yang tersembunyi dalam kegelapan, dan kekayaan terpendam di tempat-tempat rahasia, supaya engkau mengetahui bahwa Akulah, Tuhan, yang memanggil engkau dengan namamu, Allah Israel.’ Yesaya 45:1–3.” Prophets and Kings, 551.

When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.

Bila disedari bahawa “waktu kesudahan” yang bersifat nubuat ditetapkan oleh dua orang saksi atau dua penanda jalan, maka dapat juga disedari bahawa salah satu daripada dua penanda jalan itu melambangkan suatu pengenalpastian, pengumuman, atau amaran tentang sejarah yang sedang menghampiri. Harun, Yohanes, Koresy, dan Yustinianus melambangkan suatu penanda jalan yang mendahului waktu kesudahan. Waktu kesudahan pada tahun 1798 ialah pengakhiran tempoh yang digambarkan dari tahun 1776 hingga 1798. Penanda jalan di tengah-tengah sejarah itu ialah suara yang berseru di padang gurun bagi sejarah yang sedang menghampiri. Sejarah itu bermula dengan suatu penerbitan yang menolak pemerintahan diktator sama ada oleh seorang raja mahupun paus, dan ia berakhir dengan suatu penerbitan yang melambangkan watak seorang diktator. Penerbitan di tengah-tengah itu melambangkan “amaran” tentang sejarah yang akan datang, dan amarannya ialah bahawa Perlembagaan Amerika Syarikat akan digulingkan pada akhir sejarah itu.

That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.

Garis sejarah itu mula berulang pada tahun 1989, dan ia berakhir pada undang-undang Ahad apabila amaran dari padang belantara dua ratus tahun sebelumnya, pada tahun 1789, ditolak. Tahun 1989 ialah masa akhir pada penghujung ayat empat puluh, dan ia sejajar dengan masa akhir pada tahun 1798. Tahun 1989 sejajar dengan tahun 1776, dan undang-undang Ahad melambangkan tahun 1798. Di tengah-tengah sejarah ketika kesan setiap penglihatan digenapkan, sejarah yang bermula pada 11 September 2001, dan berterusan hingga kepada amaran tahun 1789, digenapi dan Perlembagaan dibatalkan. Mestilah ada suatu penanda jalan di tengah-tengahnya, kerana Tuhan tidak pernah berubah. Penanda jalan itu akan melambangkan suatu amaran bagi sejarah nubuatan yang bermula pada undang-undang Ahad yang akan segera datang.

1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.

1989 menandai masa akhir dalam ayat empat puluh yang membawa kepada undang-undang Ahad dalam ayat empat puluh satu. Pekabaran amaran yang tiba sesudah masa akhir, tetapi sebelum undang-undang Ahad, ialah 11 September 2001. Ia memberi amaran bahawa pada penutupan tempoh sejarah itu, Malapetaka ketiga yang tiba pada 11 September 2001, dan serta-merta dibendung, akan melanda sekali lagi sebagai suatu kejutan yang tidak disangka-sangka, dan beribu-ribu kota akan dibinasakan. Apabila kebinasaan itu tiba, Syaitan akan memulakan pekerjaannya yang ajaib, dan pekerjaan itu bermula pada undang-undang Ahad yang akan datang tidak lama lagi.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> “Kalaulah umat Allah menyedari kebinasaan yang bakal menimpa beribu-ribu kota, yang kini hampir seluruhnya diserahkan kepada penyembahan berhala! Tetapi banyak antara mereka yang seharusnya memberitakan kebenaran sedang menuduh dan menghukum saudara-saudara mereka. Apabila kuasa pertobatan daripada Allah turun atas fikiran manusia, akan berlaku suatu perubahan yang nyata. Manusia tidak lagi cenderung untuk mengkritik dan meruntuhkan. Mereka tidak akan berdiri pada kedudukan yang menghalang terang daripada bersinar kepada dunia. Kritikan mereka, tuduhan mereka, akan berhenti. Kuasa-kuasa musuh sedang berhimpun untuk peperangan. Pertentangan yang berat ada di hadapan kita. Rapatkan barisan, saudara-saudara dan saudari-saudariku, rapatkan barisan. Ikatlah diri dengan Kristus. ‘Janganlah kamu menyebut: Suatu persekutuan,... dan janganlah takut akan apa yang mereka takuti, dan janganlah gentar. Kuduskanlah TUHAN semesta alam itu sendiri; biarlah Dia menjadi ketakutanmu, dan biarlah Dia menjadi kegentaranmu. Maka Dia akan menjadi suatu tempat kudus; tetapi juga menjadi batu sandungan dan gunung batu yang mendatangkan pelanggaran bagi kedua-dua kaum Israel, menjadi jerat dan menjadi perangkap bagi penduduk Yerusalem. Dan banyak antara mereka akan tersandung, dan jatuh, dan hancur, dan terjerat, dan tertangkap.’”

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> “Dunia adalah suatu panggung. Para pelakonnya, iaitu penduduknya, sedang bersiap untuk memainkan peranan masing-masing dalam drama agung yang terakhir. Tuhan telah dilupakan. Dalam kalangan massa besar umat manusia tidak ada kesatuan, kecuali apabila manusia bersekutu untuk mencapai tujuan mementingkan diri mereka. Tuhan sedang memerhati. Maksud-maksud-Nya berkenaan dengan para subjek-Nya yang memberontak akan digenapi. Dunia tidak telah diserahkan ke dalam tangan manusia, walaupun Tuhan sedang mengizinkan unsur-unsur kekacauan dan ketidakteraturan berkuasa untuk suatu musim. Suatu kuasa dari bawah sedang bekerja untuk mendatangkan adegan-adegan agung yang terakhir dalam drama itu,—Syaitan datang sebagai Kristus, dan bekerja dengan segala tipu daya kefasikan dalam diri mereka yang sedang mengikat diri bersama-sama dalam persatuan-persatuan rahsia. Mereka yang menyerah kepada nafsu untuk bersekutu sedang melaksanakan rancangan-rancangan musuh. Sebab itu akan diikuti oleh akibat.”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Pelanggaran hampir mencapai batasnya. Kekacauan memenuhi dunia, dan suatu kengerian besar segera akan menimpa umat manusia. Kesudahannya sudah sangat dekat. Kita yang mengetahui kebenaran seharusnya sedang mempersiapkan diri untuk apa yang segera akan melanda dunia sebagai suatu kejutan yang dahsyat.” Review and Herald, 10 September 1903.

The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”

Ka tlhagiso e e neng ya tshwantshiwa ke go tlhomiwa ga Molaotheo ka 1789, ke tlhagiso ya moengele wa boraro, e e boelang kwa Kadeshe ya bobedi, fa go simolola go kanngwa ga ba ba dikete tsotlhe di le lekgolo le masome a mane le bone. Tlhagiso eo ke tlhagiso ya lentswe la ntlha la Tshenolo kgaolo ya lesome le boferabobedi, mme e seng fela gore meago e megolo ya Motse wa New York e ne ya wa ka nako eo, mme le moko-tlhokwa tota wa Molaotheo o ne wa fetolwa. Molaotheo o ne wa kwalwa mme wa theiwa godimo ga molao wa Sekgoa, o filosofi ya one ya motheo e ka tlhalosiwang fela jaana: “motho ga a na molato, go fitlha go netefadiwa gore o na le molato.” Molaotheo o ne wa kwalelwa maikaelelo a go gana se se itsiweng e le molao wa Roma, o filosofi ya one ya motheo e ka tlhalosiwang fela jaana: “motho o na le molato, go fitlha go netefadiwa gore ga a na molato.”

The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.

Temoso e e tswang kwa nageng ka 1789, e e emetsweng ke Molaotheo, e emela temošo ya September 11, 2001, mme ga se gore fela dikago tse di neng di tuka di ne tsa tshwaya hisetori eo ka tiragalo ya mmatota, mme gape go fetisiwa ga Patriot Act le gone go ne ga emela temošo eo.

The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.

Akta Patriot (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) telah dibentangkan di Kongres Amerika Syarikat tidak lama selepas serangan pengganas pada 11 September 2001. Rang undang-undang itu telah dibentangkan di Dewan Perwakilan pada 23 Oktober 2001, dan di Senat pada 24 Oktober 2001. Akta itu telah ditandatangani menjadi undang-undang oleh Presiden George W. Bush pada 26 Oktober 2001. Akta Patriot bertujuan mempertingkatkan keupayaan kerajaan untuk menyiasat dan mencegah tindakan keganasan serta memperluas kuasa pengawasan dan penguatkuasaan undang-undang, dan akta itu telah menolak prinsip asas dan fundamental undang-undang Inggeris yang menetapkan bahawa seseorang itu tidak bersalah sehingga dibuktikan bersalah. Akta ini masih digunakan hingga hari ini oleh golongan elit dalam kerajaan untuk mengelakkan proses wajar undang-undang, privasi, dan perbicaraan yang adil.

We will continue this study in our next article.

Mi dingawnah hian he zirchianna hi kan article dangah kan chhunzawm ang.

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

> “Dalam waktu yang dahsyat dan khidmat ini, bagaimanakah keadaan kita? Aduhai, betapa kesombongan berleluasa dalam gereja, betapa kemunafikan, betapa penipuan, betapa kecintaan akan pakaian, kesia-siaan, dan hiburan, betapa keinginan untuk berkuasa! Semua dosa ini telah menggelapkan pikiran, sehingga perkara-perkara yang kekal tidak dapat dibedakan. Tidakkah kita akan menyelidiki Kitab Suci, supaya kita mengetahui di manakah kita berada dalam sejarah dunia ini? Tidakkah kita akan menjadi mengerti mengenai pekerjaan yang sedang dilaksanakan bagi kita pada waktu ini, dan kedudukan yang seharusnya kita tempati sebagai orang-orang berdosa sementara pekerjaan pendamaian ini sedang berlangsung? Jika kita masih menaruh perhatian pada keselamatan jiwa kita, kita harus mengadakan suatu perubahan yang tegas. Kita harus mencari Tuhan dengan pertobatan yang sejati; dengan penyesalan jiwa yang mendalam kita harus mengakui dosa-dosa kita, supaya semuanya itu dihapuskan.

> “We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

> “Kita tidak boleh lagi terus berada di atas tanah yang terpesona. Kita sedang dengan cepat menghampiri penutupan masa percubaan kita. Hendaklah setiap jiwa bertanya, Bagaimanakah kedudukanku di hadapan Allah? Kita tidak mengetahui betapa segera nama kita mungkin diambil ke bibir Kristus, dan perkara kita diputuskan secara muktamad. Apakah, oh, apakah kelak keputusan-keputusan itu? Adakah kita akan diperhitungkan bersama orang benar, atau adakah kita akan digolongkan bersama orang fasik?

> “Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.

> “Huro juma ka sɔrɔ, ka tuubi a kɛnkɛrɛnna ye Ala yɛn. Ala ka saɲɛnbagaolu bɔ, ka bɔlɔn kɛlɛnkɛlɛnna fɔ. Sɔrɔli dɔ le don min an ka kan ka fɔ. Ala b’a ka baarakɛlaolu la jamu kɛ ko, ‘Ka wuli ka fɔ ka bonya tɛ; i kan ka i kumakan yɔrɔ ka kɛ i n’a fɔ bɔlɔn cogo la, ka n yɛrɛ taamala yira n ka mɔgɔw la, ani Yakuba so y’a hakɛw.’ A ka kan ka mɔgɔw hakilina sɔrɔ; ni o tɛ se ka kɛ, ceɲɛ bɛɛ ye foyi tɛ. Hali ni maleka dɔ bɔra sankolo ka na kuma u ye, a ka kumaw tɛna nafaa kɛ ka tɛmɛn ni a bɛ kuma sayakolo suman nɔgɔman na ye. Juma ka kan ka yɛrɛ lakuraw ka taa kɛwalɛya la. Ala ka Nin bɛna na fo ko tɛ foyi la fo ni a ye siraba labɛn jina. Ka hakilitigɛ ni kosɛbɛ kɛ ni cɛbɛya ye. Ka jɛnkuru ka Ala deli ni u bɛ se ka diɲɛya di, ani ka Ala ka layiduw minɛ sisan barika sariya la. Ka tɛ kɛ, tuma kɔrɔw la i bɛ faranfasi dɔn sokɔnna kan, nka ka dusukun majigi kosɛbɛ. An ma sɔrɔ sababu fɔlɔ kelen bɛɛ min na an bɛ se ka an yɛrɛ tɔgɔna ani ka an yɛrɛ bonya. A ka kan an ka an yɛrɛ majigi Ala ka bolo sɛbɛnna kɔnɔ. A bɛna bɔ ka ɲini-tigi yɛrɛw ladan ani ka barika u la.”

> “The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.

> “Lebaka le legolo le re fa pele; a re tla le tshwara? Re tshwanetse go dira ka bonako, re tshwanetse go tswelela pele ka nitamo. Re tshwanetse go ipaakanyetsa letsatsi le legolo la Morena. Ga re na nako ya go latlhegelwa, ga re na nako ya go tshwarega ka maikaelelo a bogagapa. Lefatshe le tshwanetse go tlhagisiwa. Re dira eng re le batho ka bongwe ka bongwe go tlisa lesedi fa pele ga ba bangwe? Modimo o tlogeletse mongwe le mongwe tiro ya gagwe; mongwe le mongwe o na le karolo e a tshwanetseng go e dira, mme ga re ka ke ra tlhokomologa tiro eno fa e se ka go baya meya ya rona mo kotsing.

> “O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.

> “Hē nāku hoahānau, e ho‘okaumaha anei ‘oukou i ka ‘Uhane Hemolele, a e ho‘oka‘awale aku ai iā ia? E pāpā anei ‘oukou i ke Ola Pōmaika‘i, no ka mea, ‘a‘ole ‘oukou i mākaukau no kona alo? E waiho anei ‘oukou i nā ‘uhane e make me ka ‘ike ‘ole i ka ‘oia‘i‘o, no ka mea, nui loa ko ‘oukou aloha i ko ‘oukou ‘olu‘olu iho, a ‘a‘ole ‘oukou e makemake e hāpai i ka ukana a Iesū i hāpai ai no ‘oukou? E ala kākou mai ka hiamoe mai. ‘E maka‘ala, e kia‘i; no ka mea, ‘o ko ‘oukou ‘enemi, ‘o ka Diabolo, me he liona ‘uwā lā, ke ka‘apuni nei, e ‘imi ana i ka mea āna e ale ai.’” Review and Herald, March 22, 1887.

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