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# The Book of Daniel - Number Ninety-One

Buku Daniel - Nombor Sembilan Puluh Satu

Unveiling the Prophetic River: A Journey Through the Connections Between the Movements of Daniel’s Visions

Фош кунондани Дарёи Нубувватӣ: Сафаре дар миёни иртибототи байни ҳаракатҳои рӯъёҳои Дониёл

Author

Jeff Pippenger

Published

February 24, 2024

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The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.

Nsɛnhunu a wɔbuee ano wɔ ɔbɔfo a odi kan no kuwmu no gyina hɔ ma Ulai Asubɔnten anisoadehu a ɛwɔ Daniel nwoma no mu. Saa anisoadehu no gyina hɔ ma Daniel ti ason, awotwe ne akron, na nsɛnhunu a wɔbuee ano wɔ ɔbɔfo a ɔtɔ so abiɛsa no kuwmu no gyina hɔ ma Hiddekel Asubɔnten anisoadehu no, a egyina hɔ ma ti du, dubaako ne dumien no. Nkitahodi a ɛda saa nkɔso abien no ntam no dɔɔso. Wɔde mfe ɔha aduonu asia a efi atuatew a esii afe 1863 no mu kosi awiei bere no mu wɔ 1989 no de saa nkɔso abien no bom.

Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.

Wakati wote wawili wa mwisho, katika kila mwendo, wamewekwa alama kwa “nyakati saba” za Mambo ya Walawi ishirini na sita. Upagani, na kisha upapa, vilikuwa vimekanyagakanyia patakatifu na jeshi mpaka wakati wa mwisho mwaka wa 1798. Tangu uasi wa 1863 hadi 1989, kukanyagwa chini kwa kiroho kulikuwa kumetokea kama kulivyowakilishwa na machukizo manne ya Ezekieli sura ya nane.

The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.

ពីរពាន់សែសិបប្រាំមួយឆ្នាំ ចាប់ពីចុងបញ្ចប់នៃសេចក្ដីព្រះពិរោធលើកទីមួយ រហូតដល់ចុងបញ្ចប់នៃសេចក្ដីព្រះពិរោធលើកចុងក្រោយនៅឆ្នាំ 1844 ដែលក្នុងអំឡុងពេលនោះ ព្រះគ្រីស្ទបានសាងសង់ព្រះវិហារខាងវិញ្ញាណមួយ ដែលទ្រង់បានយាងចូលមកភ្លាមៗក្នុងថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 នោះ ស្របគ្នានឹងពេលវេលានៃទីបញ្ចប់នៅឆ្នាំ 1989 រហូតដល់ច្បាប់ថ្ងៃអាទិត្យដែលនឹងមកដល់ឆាប់ៗនេះ នៅពេលដែលព្រះគ្រីស្ទកំពុងសាងសង់ព្រះវិហារខាងវិញ្ញាណមួយម្ដងទៀត ដែលទ្រង់នឹងយាងមកដល់ភ្លាមៗក្នុងម៉ោងនៃការរញ្ជួយដីដ៏ធំនៃ វិវរណៈ ជំពូក 11។

When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.

Apabila malaikat yang ketiga tiba pada tahun 1844, Utusan Perjanjian itu dengan tiba-tiba menampakkan diri untuk mentahirkan anak-anak Lewi; tetapi menjelang tahun 1863, orang-orang Lewi yang tidak setia itu menolak pekabaran Musa yang disampaikan oleh Elia lalu berpaling untuk mengembara di padang gurun. Dalam proses pengujian itu, “pembina-pembina” pada akhirnya akan menolak “batu penjuru” bagi “tujuh kali”, lalu beralih daripada pergerakan Filadelfia kepada gereja Laodikia. Pada akhir zaman, apabila Utusan Perjanjian itu dengan tiba-tiba datang ke bait-Nya, pada undang-undang hari Ahad yang akan segera datang, Dia akan menggunakan orang-orang Lewi yang setia untuk memanggil kawanan-Nya yang lain. Orang-orang setia pada akhir zaman akan telah beralih daripada “gereja” Laodikia kepada “pergerakan” Filadelfia.

The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.

Pergerakan malaikat pertama menerbitkan pekabaran resminya yang telah diformalkan dua ratus dua puluh tahun sesudah Alkitab King James diterbitkan, dan pergerakan malaikat ketiga menerbitkan pekabaran resminya yang telah diformalkan dua ratus dua puluh tahun sesudah Declaration of Independence diterbitkan. Pekabaran yang telah diformalkan dari kedua pergerakan itu diberi kuasa oleh penggenapan suatu nubuatan tentang Islam, yang ditandai oleh turunnya seorang malaikat. Kedatangan malaikat itu menandai permulaan “perdebatan” dalam Habakuk pasal dua, dan menuntun kepada penerbitan loh-loh Habakuk.

The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.

Molaetša wo o neilwego maatla wo o emetšwego ke dipoleiti tša Habakuku o ile wa iša go go nyamiša, yeo e ilego ya tsenya nako ya go diega, yeo e ilego ya iša molaetšeng wa Sello sa Gare ga Bošego, yeo e ilego ya felela ka phethagatšo ya molaetša wa Sello sa Gare ga Bošego. Ditekatekano tše di lego gona magareng ga mekgatlo ye mebedi ke bohlatse bjo bo feletšego go bao ba kgethago go bona, gore dikarolo ka moka tša histori ya Bamillerite di kgokagane le histori ya ba dikete tše lekgolo le masomenne-nne, gomme di boeletšwa go yona. Nako ya pula ya morago e swantšhitšwe mo mokgatlong wa Bamillerite, gomme e phethagatšwa mo mokgatlong wa Future for America. Kgafetšakgafetša Tšhušumetšo e tsebiša bao ba ikemišeditšego go kwa gore ke feela bao ba lemogago pula ya morago bao ba tlago go e amogela.

The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.

Nako, motsamao, le molaetsa oa pula ea morao kaofela li emetsoe historing ea Bamillaraite, ’me lentsoe “hlokomela” le emela ho bona ntho eo u seng u kile ua e bona pele. Tsela e le ’ngoe feela ea ho bona nako, motsamao le molaetsa oa pula ea morao ke ho hlokomela hore li se li bontšitsoe historing ea Bamillaraite. Li boetse li bontšitsoe metsamaong e meng e halalelang ea ntlafatso. Motsamao oa Bamillaraite e ne e le motsamao oa qalo o emelang motsamao oa qetello, ka hona o na le litšupiso tse tobileng tse ngata haholo ho feta metsamao ea pejana ea ntlafatso. O boetse o na le letšoao la Alfa le Omega, eo kamehla a bontšang qetello ea ntho ka qalo ea ntho.

In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.

Dalam gerakan Millerit, dasar-dasar telah ditegakkan, dan tiang penopang pusatnya ialah Daniel pasal delapan, ayat tiga belas dan empat belas. Saya menyadari bahwa Saudari White mengidentifikasi ayat empat belas sebagai tiang penopang pusat dan dasar, tetapi kenyataannya adalah bahwa ayat empat belas merupakan jawaban atas pertanyaan dalam ayat tiga belas. Suatu jawaban hampa tanpa pemahaman akan pertanyaan yang menimbulkan jawaban itu. Ayat tiga belas mengidentifikasi penglihatan tentang penginjak-injakan, yang dilaksanakan oleh dua kuasa pembinasa, dan ayat empat belas adalah penglihatan tentang Kristus memulihkan Bait Suci dan bala tentara yang telah diinjak-injak. Kedua penglihatan itu berhubungan langsung oleh konteks, oleh tata bahasa, dan oleh Palmoni, Sang Penghitung Ajaib.

William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”

William Miller telah digunakan untuk mengenal pasti kebenaran-kebenaran asas, iaitu Daniel fasal lapan, ayat tiga belas dan empat belas. Permata pertama yang ditemuinya ialah “tujuh masa” yang melambangkan pemijakan di bawah kaki dalam ayat tiga belas, dan rangka kerja yang di atasnya dia membina seluruh struktur kenabiannya ialah motif “dua kuasa yang membinasakan” yang dilambangkan dalam ayat tiga belas. Miller dengan tepat mengenal pasti bahawa “yang berterusan” sebagai kekejian dalam ayat tiga belas ialah paganisme, dan pelanggaran oleh kuasa yang membinasakan ialah kepausan. Dalam pengertian ini, “asas” sebenar bagi rangka kerja Miller, dan “asas” bagi asas serta tiang pusat itu, ialah pemahaman bahawa “yang berterusan” dalam fasal lapan melambangkan paganisme. Asas bagi pertambahan pengetahuan daripada sejarah Millerit ialah bahawa “yang berterusan,” dalam Daniel fasal lapan ialah paganisme, dan ilham dengan teliti mengenal pasti bahawa “mereka yang telah menyampaikan seruan jam penghakiman mempunyai pandangan yang benar tentang yang berterusan.”

The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.

Motheo wa lesedi le le emetsweng e le “koketsego ya kitso” mo nakong ya bokhutlo ka 1989, gape ke “ya metlha yotlhe.” Ke fela papiso e nngwe ya bomodimo. Gore go lemogiwe koketsego ya kitso e e emetsweng mo ditemaneng tse thataro tsa bofelo tsa Daniele kgaolo ya lesome le motso, go tlhokega tiriso ya dikwalo tsa ga Ellen White. Mo dikwalong tsa gagwe o supa gore hisetori ya temana ya masome a mararo le bongwe ya Daniele kgaolo ya lesome le motso e tla boelediwa mo ditemaneng tsa bofelo tsa Daniele kgaolo ya lesome le motso. Kwantle ga sesupo seo se se tlhotlheleditsweng, go tlhaloganya hisetori e e tsamaisanang ya temana ya masome a mararo le bongwe le ditemana tsa masome a mane le masome a mane le bongwe go ne go tla nna tiro e e boima thata.

The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.

“நித்தியம்” என்று தானியேல் புத்தகத்தில் குறிப்பிடப்படுவது புறமதத்தைக் குறிக்கிறது; அது மில்லரியர்களுக்கான அடித்தளத்தின் அடித்தளமாகவும், ஒரு இலட்சத்து நாற்பத்துநான்கு ஆயிரம் பேருடைய இயக்கத்தின் செய்திக்கான அடித்தளமாகவும் இருக்கிறது. மேலும், லவோதிகேய அத்வென்டிசத்தின் மூன்றாம் தலைமுறைக்குள் அறிமுகப்படுத்தப்பட்ட ஒரு “பொய்” மூலம் நோக்கமுடனே பிழையாக மாற்றப்பட்ட சத்தியமும் அதுவே ஆகும்; அது எசேக்கியேல் எட்டாம் அதிகாரத்தில் காணப்படும் “ஸ்திரீகள் தம்மூசுக்காக அழுதுகொண்டிருப்பது” என்ற மூன்றாம் அருவருப்பால் முன்னுருவாக்கப்பட்டதாய் இருந்தது; மேலும், பெர்கமு என்ற மூன்றாம் சபை குறிக்கும் சமரசத்தாலும் பிரதிநிதித்துவப்படுத்தப்பட்டது.

The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.

Petunjuk ilahi yang menuntun peranan “yang terus-menerus” sebagai suatu isu pada masa hujan akhir sungguh menakjubkan, dan berada di luar kemungkinan rekayasa manusia. Generasi keempat Adventisme Laodikea digambarkan sedang sujud menyembah matahari, dengan demikian melambangkan penerimaan tanda binatang itu. Sister White menyatakan bahwa menerima tanda itu berarti sampai pada pikiran yang sama dengan binatang itu, dan bahwa mereka yang menjadi bingung mengenai makna antikristus pada akhirnya akan berakhir di pihak manusia durhaka itu. Semua ini dilambangkan oleh para tua-tua di Yerusalem dalam Yehezkiel pasal delapan.

In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.

Ka lsatna ta ka pali bdun pa, U Blei u pynshitom ïa kito kiba isih ïa U, bad kata ka jingbishar la pyndep katba kawei pat ka kynhun ka dang ïohpdiang ïa ka dak jong ka jingmynjur U Blei. Kata hi ka bynta ha ki Jingthoh Bakhuid kaba ai ha u William Miller ïa ka jingshai kaba u donkam ban ithuh ba ka Roma paidbah-kynja-blei-bynriew (pagan Rome) ka dei kata kaba la pyni kum “ka daily” ha ka kitab u Daniel, ka long ruh ka jingithuh kaba beit tam ïa uta u briew jong ka pop, ïa uba ki rangbah mynbarim ki dem ha ka lynnong kaba phra jong u Ezekiel. Kata ka lynnong ka ithuh ïa u pope jong ka bor kaba ar kaba pynjot, katba ka dang ithuh ruh ïa ka paganism jong ka bor kaba nyngkong kaba pynjot. Bad ka jingshisha kaba long ka phang jong kata ka bynta ka long ka bynta jong ka Roma paidbah-kynja-blei-bynriew, kaba ha 2 Thessalonians ka dei kata ka bor kaba khanglad ïa ka papacy ban kiew sha ka khet haduh u snem 538.

The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.

“Sabum” nî, a Miller nî tihlungpui nghet tak kha, chumi hian hrilhlâwkna hmaihruaina a siam theih nân a phalsak a, chû hmaihruaina chu tihchhiatna thiltihtheihna pahnih, biak bûk leh a rualte rengreng a chilhsak tâkte chungchâng a ni; chu thutak chu Paula’n a sawi angin, hnâwl bo ta thutak a ni a, ni hnuhnungah chû thutak ngei hmangaih lo tûrte chunga bumna chak tak a thlen phah bawk a ni. Hun kal zawm dun thuneihna thawn a inremna angin, chû thutak ngei chu—tihlungpui nghet tak chu—a ni a, chumi hian Future for America hnênah ni hnuhnungah inpâwlna hmunthum zawm khâwm hnuhnung ber chungchâng hrilhlâwkna hmaihruaina siam theih nân a phalsak bawk a ni.

Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.

Bukan itu sahaja, bahkan kebenaran asas itu, yang merupakan kebenaran asas bagi kedua-dua sejarah yang selari, dijadikan “dusta” yang menjadi kesilapan dasar dan khayalan kuat Paulus, sebagai rangka bagi mesej palsu hujan akhir “damai dan sentosa” yang diproklamasikan oleh orang-orang yang tidak akan lagi mengangkat suara mereka dan menunjukkan kepada umat Tuhan pelanggaran-pelanggaran mereka. “Yang harian” melambangkan asas bagi kedua-dua pergerakan malaikat pertama dan malaikat ketiga, dan apabila para pemberontak Laodikia membalikkan maknanya secara terbalik, dengan mengenal pasti lambang Iblis sebagai lambang Kristus, lambang palsu itu menjadi asas bagi mesej tiruan hujan akhir yang palsu.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Tangangso hena sungman, na metingngak; mitangis kam, na mitangis: nangkuo kam, nurek mai jih; semap kam, nurek mai mei rerih. Tegi TUHAN hena kam songko ngihi roh tindo jenih, na nutup maten kam: para nabi na pengulu kam, sida pelihat, udah Iya tudung. Nya pengeliah semua nyadi ngagai kam baka leka buku ti berisi meterai, ti diberi orang ngagai siku ti belajau, ku sida, Bacha tu, aku minta nuan: lalu iya ku, Aku enda ulih; laban iya berisi meterai: Lalu buku nya diberi ngagai iya ti enda belajau, ku sida, Bacha tu, aku minta nuan: lalu iya ku, Aku enda belajau. Nya alai Tuhan ku, Ketegal bansa tu datai semak ngagai Aku ngena mulut sida, lalu ngena biwir sida sida ngemesaika Aku, tang sida udah ngasuh ati sida jauh ari Aku, lalu basa sida ngagai Aku diajar ngena pesan mensia: Nya alai, peda meh, Aku deka neruska ngereja pengawa ti pemadu nyelai entara bansa tu, iya nya pengawa ti pemadu nyelai enggau utai ti ngasuh alit ati: laban penemu sida ti arif deka lenyau, lalu pengingat sida ti bejimat deka disumput. Jelik meh sida ti belabuh amat deka nyumputka runding sida ari TUHAN, lalu pengawa sida dikereja dalam pemetang, lalu sida bejaku, Sapa meda kitai? lalu sapa nemu kitai? Pemutarka pekara kam enggau telentang amat deka dianggap baka tanah liat tukang kebuk: laban kati pengawa deka bejaku pasal iya ti ngaga iya, Iya enda ngaga aku? tauka kati utai ti ditempa deka bejaku pasal iya ti nempanya, Iya nadai pengingat? Isaiah 29:9–16.

All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.

Сите пророци зборуваа за последните денови, а отвореното лажење со цел значењето на „секојдневната“ да се преврти наопаку тесно ја имитира дефиницијата на непростливиот грев. Да му се припише на некое лице дека е засекогаш изгубено е надвор од способноста, или моралниот авторитет, што луѓето го имаат кон други луѓе, но тоа не е она што овде се посочува.

Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.

Mereka dalam Yesaya yang membalikkan segala sesuatu, yang hanyalah ungkapan lain bagi apa yang di tempat lain diidentifikasikan Yesaya sebagai menyebut kegelapan terang atau terang kegelapan, dikenali sebagai para tua-tua yang memerintah Yerusalem ketika penghakiman terakhir mereka sedang digambarkan.

> Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.

> Celakalah mereka yang menyebut yang jahat itu baik, dan yang baik itu jahat; yang menjadikan kegelapan sebagai terang, dan terang sebagai kegelapan; yang menjadikan pahit sebagai manis, dan manis sebagai pahit! Celakalah mereka yang bijak menurut pandangan mereka sendiri, dan yang cerdik menurut penglihatan mereka sendiri! Celakalah mereka yang perkasa untuk minum anggur, dan orang-orang yang kuat untuk mencampur minuman keras; yang membenarkan orang fasik karena suap, dan yang merampas kebenaran orang benar dari padanya! Sebab itu, seperti api melalap jerami, dan nyala memakan habis sekam, demikianlah akar mereka akan menjadi kebusukan, dan bunga mereka akan beterbangan seperti debu; karena mereka telah menolak hukum Tuhan semesta alam, dan menghina firman Yang Mahakudus, Allah Israel. Sebab itu bangkitlah murka Tuhan terhadap umat-Nya, dan Ia telah mengulurkan tangan-Nya melawan mereka, dan memukul mereka; maka gunung-gunung pun gemetar, dan bangkai mereka tergeletak di tengah-tengah jalan. Sekalipun semuanya ini telah terjadi, murka-Nya belum juga surut, dan tangan-Nya masih teracung. Ia akan mengangkat panji kepada bangsa-bangsa yang jauh, dan akan bersuit kepada mereka dari ujung bumi; dan sesungguhnya, mereka akan datang dengan cepat dan segera. Yesaya 5:20–26.

God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.

တရားတော်ရှင်၏ အမှတ်တံဆိပ်တော် (တစ်သိန်းလေးသောင်းလေးထောင်) ကို မကြာမီ ရောက်လာမည့် တနင်္ဂနွေနေ့ဥပဒေကာလ၌ အမှတ်တံဆိပ်အဖြစ် မြှောက်ထားတော်မူသည်။ ထိုအချိန်သည် “ထာဝရဘုရား၏ အမျက်တော်သည် မိမိလူမျိုးအပေါ် ထွက်လောင်သောအခါ” ဖြစ်ပြီး၊ ကိုယ်တော်သည် “သူတို့အပေါ်သို့ လက်တော်ကို ဆန့်တော်မူ၍” “သူတို့ကို ရိုက်တော်မူ” သဖြင့် “သူတို့၏ အလောင်းကောင်များသည် လမ်းမများအလယ်၌ ပြိုကွဲလိမ့်မည်။” လမ်းမများအလယ်ဟူသည် ယေရုရှလင်မြို့၏ လမ်းမများကို ဆိုလိုသည်။ ထိုအခါ ယေဇကျေလ အခန်း ကိုးရှိ ဖျက်ဆီးသော ကောင်းကင်တမန်များအား “ထွက်သွား၍ ရိုက်ကြလော့။ သင်တို့၏ မျက်စိသည် မသက်ညှာစေနှင့်၊ ကရုဏာလည်း မရှိစေနှင့်။ အသက်ကြီးသူ၊ လူငယ်၊ အပျို၊ ကလေးငယ်နှင့် မိန်းမတို့ကို အကုန်လုံး သတ်ကြလော့။ သို့သော် အမှတ်ပါသော မည်သည့်သူနီးစပ်သောအရပ်သို့မျှ မချဉ်းကပ်ကြနှင့်။ ငါ၏ သန့်ရှင်းရာဌာနမှ စတင်ကြလော့ဟု အမိန့်တော်ပေးတော်မူ၏။ ထိုအခါ သူတို့သည် အိမ်တော်ရှေ့၌ ရှိသော အသက်ကြီးသူတို့မှ စတင်ကြလေ၏။” ယေဇကျေလ၏ “အသက်ကြီးသူတို့” သည် Sister White ၏ ဖော်ပြချက်အရ လူမျိုး၏ အုပ်ထိန်းသူများ ဖြစ်ရမည့်သူများဖြစ်ကြပြီး၊ ဟေရှာယ အခန်း နှစ်ဆယ့်ရှစ်နှင့် နှစ်ဆယ့်ကိုး၌ “အရာရာကို ပြောင်းပြန်လှန်သော” “ဧဖရိမ်၏ အရက်မူးသူများ” နှင့် တူညီကြသည်။

In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.

Dalam fasal lima, mereka itu ialah orang yang “gagah minum anggur, dan orang kuat mencampur minuman keras: yang membenarkan orang fasik kerana suapan.” Dengan penerbitan buku Questions on Doctrine, orang-orang tua itu telah minum daripada cawan Protestantisme murtad, lalu mengemukakan injil palsu tentang pembenaran yang mendakwa bahawa manusia tidak dapat disucikan, bahawa Kristus ialah Pengganti kita, tetapi bukan Teladan kita. Dengan berbuat demikian, buku itu telah membenarkan orang fasik, demi ganjaran diterima dalam kalangan gereja-gereja yang telah jatuh daripada Protestantisme murtad. Petikan itu sedang mengenal pasti penghakiman muktamad mereka, dan sebab bagi penghakiman itu ialah kerana mereka “menghina firman Yang Mahakudus, Allah Israel.” Mereka melakukan hal ini dengan menolak pengertian tentang “yang sehari-hari,” yang dikemukakan oleh mereka yang menyampaikan seruan jam penghakiman, dan dengan minum daripada cawan Protestantisme murtad.

In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.

Mo temanegong ba ba fetola se se botshe go nna se se botlhoko, mme se se botlhoko go nna se se botshe. Molaetsa o o leng mo seatleng sa moengele fa A fologa o botshe, mme bofelo jwa molaetsa bo botlhoko. Ba ganetsa ka gore molaetsa wa boammaaruri wa pula ya morago, o o simologang fa moengele a fologa, o botlhoko; mme kwa bokhutlong ba supa molaetsa o o seng wa boammaaruri wa kagiso le polokesego o o botshe, gonne ga ba kgone go ithibela go menola dilo ka tlhogo.

The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.

Petikan di mana dosa ini digambarkan berada pada akhir masa percubaan korporat mereka. Oleh itu, adalah wajar untuk melihat bahawa tindakan mereka mengenal pasti pekerjaan Iblis dalam kekafiran sebagai pekerjaan Kristus merupakan suatu selari nubuat dengan dosa yang tidak terampuni, iaitu mengenal pasti pekerjaan Roh Kudus sebagai pekerjaan Iblis. Meletakkan “dusta” itu ke dalam generasi ketiga Adventisme telah menyediakan logik asas bagi pekabaran hujan akhir mereka yang palsu, dan akhirnya mendatangkan suatu kesesatan yang kuat ke atas mereka. Petikan yang sama di mana Miller sampai memahami makna “the daily” yang benar adalah tempat mereka digambarkan sebagai ditumbangkan.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.

> Janganlah seorang pun menyesatkan kamu dengan cara apa pun; sebab hari itu tidak akan datang, sebelum terlebih dahulu terjadi kemurtadan dan dinyatakan manusia durhaka itu, anak kebinasaan, yaitu dia yang menentang dan meninggikan diri di atas segala yang disebut Allah atau yang disembah, sehingga ia duduk sebagai Allah dalam bait Allah dan menyatakan dirinya sebagai Allah. Tidakkah kamu ingat bahwa ketika aku masih bersama-sama dengan kamu, aku telah mengatakan hal-hal ini kepadamu? Dan sekarang kamu tahu apa yang menahannya, supaya ia dinyatakan pada waktunya. Karena rahasia kedurhakaan itu telah mulai bekerja; hanya dia yang sekarang menahan akan terus menahan sampai ia disingkirkan. Dan pada waktu itulah si jahat itu akan dinyatakan, yang akan dibinasakan Tuhan dengan nafas mulut-Nya dan akan dimusnahkan dengan cahaya kedatangan-Nya. Kedatangannya adalah menurut pekerjaan Iblis, disertai segala kuasa dan tanda-tanda serta mujizat-mujizat dusta, dan dengan segala tipu daya kelaliman bagi mereka yang binasa, karena mereka tidak menerima kasih akan kebenaran supaya mereka diselamatkan. Dan itulah sebabnya Allah mendatangkan kepada mereka kesesatan yang kuat, sehingga mereka percaya kepada dusta, supaya mereka semua dihukum, yaitu mereka yang tidak percaya kepada kebenaran, melainkan berkenan kepada kelaliman. 2 Tesalonika 2:3–12.

The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.

Baporofeta ba bua haholo ka matsatsi a ho qetela ho feta nalane leha e le efe e ’ngoe e halalelang e ba etellang pele, ’me hona ke ’nete le ka temana ena. Motheo o tiileng oa keketseho ea tsebo ea Miller ke oona hape motheo oa keketseho ea tsebo e ileng ea fihla ka 1989, hobane kutloisiso e nepahetseng ea nalane ea boporofeta e amanang le “sehlabelo sa kamehla,” e hlalosa nalane ea litemana tsa mashome a mane le mashome a mane a motso o mong tsa Daniele leshome le motso o mong. Se boleloang ke sena ke hore haeba moithuti oa boporofeta a sa utloisise karolo ea bohetene le kamano ea bona ea boporofeta le Roma ea bopapa, moithuti eo a ke ke a khona ho lemoha hore mosebetsi oa pele oa ho thibela ho phahama ha bopapa, ’me hamorao mosebetsi oa ho bea bopapa teroneng ea lefatše, o ile oa phethahatsoa ke bohetene, ’me mosebetsi oo o tšoantšetsa karolo ea sebata sa lefatše sa Tšenolo leshome le metso e meraro, seo qalong se thibelang bopapa, empa hamorao se fetoha ’me se bo beha teroneng ea lefatše. Karolo ea sebata sa lefatše sa Tšenolo leshome le metso e meraro e emeloa e le bokamoso ba Amerika.

We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.

Kita akan meneruskan pertimbangan kita tentang pembukaan meterai terang Sungai Hiddekel dalam artikel kita yang berikutnya.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “जो सतह के नीचे देखता है, जो सब मनुष्यों के हृदयों को पढ़ता है, वह उन लोगों के विषय में, जिन्हें बड़ा प्रकाश मिला है, यह कहता है: ‘वे अपनी नैतिक और आध्यात्मिक दशा के कारण न तो व्यथित हैं और न ही विस्मित।’ हाँ, उन्होंने अपनी ही राहें चुन ली हैं, और उनका प्राण उनकी घृणित बातों में प्रसन्न होता है। मैं भी उनके भ्रम को चुनूँगा, और जिन बातों से वे डरते हैं उन्हें उन पर ले आऊँगा; क्योंकि जब मैंने बुलाया, तब किसी ने उत्तर न दिया; जब मैंने कहा, तब उन्होंने न सुना; वरन् उन्होंने मेरी आँखों के सामने बुराई की, और वही चुना जिससे मैं प्रसन्न न था।’ ‘परमेश्वर उन्हें प्रबल भ्रांति भेजेगा, कि वे झूठ की प्रतीति करें,’ क्योंकि उन्होंने सत्य के प्रेम को ग्रहण न किया, ताकि उनका उद्धार हो,’ ‘परन्तु अधर्म में आनन्द मानते थे।’ यशायाह 66:3, 4; 2 थिस्सलुनीकियों 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> “మహిమగల పరలోక బోధకుడు విచారించెను: ‘నీవు సరియైన పునాదిపై నిర్మించుచున్నావని, దేవుడు నీ క్రియలను ఆమోదించుచున్నాడని నటన కంటె మనస్సును మరింత బలంగా మోహింపజేయగల భ్రాంతి ఏమి ఉండగలదు? వాస్తవముగా నీవు అనేక విషయములను లోకసంబంధమైన విధానము ప్రకారము నిర్వహించుచు యెహోవా విరోధముగా పాపము చేయుచున్నావు. ఆహా, ఇది గొప్ప మోసము, మనోహరమైన మోహము; ఒకప్పుడు సత్యమును తెలిసికొన్న మనుష్యులు భక్తి స్వరూపమునే దాని ఆత్మయును శక్తియును అనుకొని పొరబడినప్పుడు; తాము ధనవంతులమని, సంపదతో అభివృద్ధి పొందినవారమని, ఏదియు అవసరము లేదని భావించినప్పుడు, అయితే వాస్తవముగా వారికీ సమస్తమును అవసరమై యుండగా, ఈ మోహమే వారి మనస్సులను ఆక్రమించును.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Ngaidek’a aning ka chukchukrangchu mamingrangni ningjokgipa dangode, Isol an∙tangni kakketgipa nokkolrangna sakna pil∙ja. Indiba bang∙a mande-rang ‘Tom∙tomani aro chel∙chakania ong∙enga’ ine grapengachim, aro pilakchi naljokgipa nosto ong∙bagen. Chu∙sokgipa gisik pil∙ani dongjaode, mande-rang an∙tangtangni ka∙tongrangko pa∙sokgipa ku∙rachakanichi on∙songjaode, aro bebeni kattako Jisuo ong∙gipa gitan ra∙jaode, uamang salgio napja. An∙chingni dal∙begipa dol-o rongtalatani ong∙genon, an∙ching iano maidakgipa neng∙nikgijagipa kamo dongkujawa, “ching an∙ching gamgipa ong∙a, chinrangko bang∙bee man∙aha, mamungba nangjawa” ine mite mitel ka∙kujawa.”

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Simi yang dapat berkata dengan benar: ‘Emas kami telah teruji dalam api; pakaian kami tidak dicemari oleh dunia’? Aku melihat Pengajar kami menunjuk kepada pakaian yang disebut-sebut sebagai kebenaran. Dengan menanggalkannya, Ia menyingkapkan kecemaran yang ada di bawahnya. Lalu Ia berkata kepadaku: ‘Tidakkah engkau melihat bagaimana mereka dengan penuh kepura-puraan menutupi kecemaran dan kebusukan tabiat mereka? “Betapa kota yang setia telah menjadi seorang pelacur!” Rumah Bapa-Ku telah dijadikan rumah perdagangan, suatu tempat dari mana hadirat dan kemuliaan ilahi telah pergi! Oleh sebab itu ada kelemahan, dan kekuatan pun tidak ada.’” Testimonies, volume 8, 249, 250.

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