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# The Book of Daniel - Number Eight

Buku Daniel — Nombor Lapan

A Process

Një Proces

Author

Jeff Pippenger

Published

December 3, 2023

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> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.

> Dalam tahun ketiga pemerintahan Yoyakim, raja Yehuda, datanglah Nebukadnezar, raja Babel, ke Yerusalem, lalu mengepungnya. Dan Tuhan menyerahkan Yoyakim, raja Yehuda, ke dalam tangannya, bersama-sama dengan sebagian dari perkakas rumah Allah; yang dibawanya ke tanah Sinear, ke rumah allahnya; dan perkakas-perkakas itu dibawanya ke dalam perbendaharaan allahnya. Daniel 1:1, 2.

The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.

Buku Daniel dengan Wahyu adalah kitab yang sama, dan garis-garis nubuatan yang sama yang digambarkan dalam kitab Daniel diangkat kembali dalam kitab Wahyu. Wahyu Yesus Kristus melambangkan pekabaran nubuatan terakhir yang dimeteraibukakan tepat sebelum berakhirnya masa kasihan.

Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

ឯកសារពិតទាំងឡាយ ដែលកាលពីអតីតកាលត្រូវបានយល់ត្រឹមត្រូវពីព្រះគម្ពីរវិវរណៈ ប៉ុន្តែត្រូវបានបិទត្រាដោយទំនៀមទម្លាប់ និងប្រពៃណី នោះនៅតែជាសេចក្តីពិតដដែល ហើយសព្វថ្ងៃនេះ កំពុងត្រូវបានបើកត្រាឡើងវិញដោយសិង្ហនៃកុលសម្ព័ន្ធយូដា ហើយសេចក្តីពិតទាំងនោះឥឡូវនេះកំពុងបង្ហាញការសម្រេចបំពេញដ៏គ្រប់លក្ខណ៍របស់វា។

Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.

Kebenaran-kebenaran yang pada masa lalu telah dipahami dengan benar dari kitab Daniel, tetapi telah dimeteraikan oleh adat dan tradisi, tetaplah kebenaran; dan pada hari ini kebenaran-kebenaran itu sedang dibuka meterainya kembali oleh Singa dari suku Yehuda, dan kebenaran-kebenaran itu kini sedang menyatakan penggenapannya yang sempurna.

Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.

Daniel ezali kaka buku ya liboso kati na mikanda mibale oyo ezali komonisa Emoniseli ya Yesu Klisto.

Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.

Jehoiakim ialah lambang pemberian kuasa kepada pekabaran pertama dalam suatu gerakan reformasi. Dia juga ialah lambang perjanjian, kerana perubahan nama secara nubuatan menandakan permulaan suatu hubungan perjanjian. Hubungan perjanjian yang Allah adakan dengan suatu umat yang sebelumnya bukan umat perjanjian Allah, bermula pada pemberian kuasa kepada pekabaran pertama.

> Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.

> Aba ba neng e se batho mo nakong e e fetileng, mme jaanong ke batho ba Modimo; ba ba neng ba ise ba bone kutlwelobotlhoko, mme jaanong ba bone kutlwelobotlhoko. 1 Petere 2:10.

The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.

Msimbo wa kubadilishwa kwa jina ukiwakilisha uhusiano wa agano umewekwa wazi kwa kubadilishwa kwa jina la Abramu kuwa Ibrahimu, jina la Sarai kuwa Sara, jina la Yakobo kuwa Israeli, na Sauli kuwa Paulo. Kuna mashahidi wengine wa msimbo huo, lakini katika sura ya kwanza ya Danieli, jina la Danieli linabadilishwa kuwa Belteshaza, na la Hanania kuwa Shadraki, la Mishaeli kuwa Meshaki, na la Azaria kuwa Abednego.

When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.

Bila Tuhan mengadakan suatu hubungan perjanjian dengan satu umat, pada saat yang sama Ia sedang melewati suatu umat perjanjian yang terdahulu. Yoyakim melambangkan umat perjanjian yang sedang dilewati, dan Daniel, Hananya, Misael, serta Azarya melambangkan umat perjanjian yang kemudian dipilih. Ketika orang-orang masuk ke dalam suatu hubungan perjanjian, mereka selanjutnya diuji apakah mereka akan memegang teguh syarat-syarat perjanjian itu. Ujian itu dilambangkan oleh tindakan makan.

Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.

Adam na Eve ma nyinaa dii sɔhwɛ no so huammɔden wɔ didi no mu, na bere a Onyankopɔn dii kan hyɛɛ apam ne ɔman a wayi wɔn no, ofii saa abusuabɔ no ase denam mana so sɔhwɛ a ɔde maa wɔn no so. Tete Israel awiei koraa no dii saa sɔhwɛ no so huammɔden, nanso wɔyɛɛ saa no maa wɔde adanse a edi kan ne ɔdansefo a odi kan maa nokwasɛm no sɛ apam mu sɔhwɛ nyɛ sɔhwɛ baako pɛ, na mmom ɛyɛ sɔhwɛyɛ ho adeyɛ a ɛkɔ so. Wɔ sɔhwɛ a ɛto so du no mu no, wɔhyɛɛ wɔn sɛ wonwu sare so wɔ mfe aduanan a edi hɔ no mu. Afei Onyankopɔn ne Yosua ne Kaleb hyɛɛ apam, na eyi nso maa wɔde adanse mae sɛ bere a Awurade ne ɔman a wayi wɔn di apam no, saa bere no ara na ɔretwa mu afi ɔman bi a na ɔne wɔn wɔ apam dedaw no ho. Tete Israel awiei bere no, a na ɛsan yɛ honhom mu Israel mfiase no, sɔhwɛyɛ ho adeyɛ a etwa to maa tete Israel no yɛɛ sɔhwɛyɛ ho adeyɛ a edi kan maa honhom mu Israel, na wɔde too gua sɛ ɛyɛ Ɔsoro Brodo no. Na wɔadi kan ayɛ ne mfonini wɔ mana no mu wɔ apam mu sɔhwɛyɛ ho adeyɛ a edi kan no mu.

In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.

Mo tshepetsong eo, e neng e le tshepelo ya pele hape e le ya ho qetela, Jesu o ile a supa teko ya Bohobe ba lehodimo ha a ne a re bao e leng setjhaba sa hae sa selekane ba tshwanetse ho ja nama ya hae le ho nwa madi a hae. O ile a lahlehelwa ke barutuwa ba bangata haholo tlhahisong eo ho feta nako efe kapa efe e nngwe tshebeletsong ya hae. Phehisano eo tshebeletsong ya hae e bile sehlohlolo sa setshwantsho sa tshebetso ya ho lekwa ha selekane, mme Sister White o fana ka tlhaloso e telele ka ketsahalo eo bukeng ya *The Desire of Ages*, moo sehlooho sa kgaolo e leng “The Crisis in Galilee”. Lebitso Galilee le bolela “sehokelo,” kapa “nako ya phetoho,” mme kgaolong eo o hlahisa mabaka a hore na ke hobaneng barutuwa ba ile ba mo furalla. Ba ile ba hana ho sebedisa bopaki ba hae mabapi le tlhoko ya ho ja nama ya hae le ho nwa madi a hae ka mokgwa o nepahetseng wa boporofeta. O ile a bontsha hore ba ne ba kgomaretse mekgwa le meetlo ya mehopolo ya boporofeta eo Satane a neng a e kentse kutlwisisong ya Bibele ya Iseraele ya boholo-holo. Ho se utlwisise hoo ho ile ha ba nea seo ba neng ba nahana hore ke lebaka la ho nka mantswe a hae ka tsela ya sebele, ho ena le ka tsela ya moya. Hape o bontsha hore ha bao ba ileng ba “furalla” Jesu (Galilee), ba bolelwang kgaolong ya botshelela ya Johanne (John 6:66), ba ile ba tsamaya le yena ha ba ka ba hlola ba tsamaya le yena hape ka ho sa feleng.

With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.

Sama seperti pada proses pengujian perjanjian pertama dan terakhir bagi Israel purba, kita mendapati bahwa ketika Allah masuk ke dalam suatu hubungan perjanjian dengan suatu umat pilihan, pada saat yang sama Ia sedang melewati umat perjanjian yang terdahulu. Kita juga mendapati bahwa Ia menguji umat itu, bukan dengan satu ujian tunggal, melainkan dengan suatu proses pengujian. Kita juga melihat bahwa proses pengujian itu dilambangkan oleh sesuatu yang harus dimakan. Kita juga mendapati bahwa makanan itu melambangkan Firman Allah, dan bahwa ujian itu melibatkan suatu pilihan antara dua jenis makanan untuk dimakan. Apakah kita makan dari setiap pohon yang telah Allah katakan boleh kita makan darinya, ataukah kita makan dari pohon yang darinya kita telah dilarang untuk makan? Kita juga mendapati bahwa pilihan tentang apa yang dimakan mencakup ujian tentang bagaimana kita memakan makanan yang ditawarkan itu.

At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.

នៅចុងបញ្ចប់នៃអ៊ីស្រាអែលខាងវិញ្ញាណ ក្នុងសម័យនៃចលនាមីឡែរ៉ាយ សារទីមួយត្រូវបានផ្តល់អំណាចនៅថ្ងៃទី ១១ ខែសីហា ឆ្នាំ ១៨៤០។ នៅទីនោះ យេហូយ៉ាគីម តំណាងឲ្យពួកប្រូតេស្តង់ ដែលនៅពេលនោះកំពុងត្រូវបាននាំទៅកាន់បាប៊ីឡូន ដើម្បីក្លាយជាកូនស្រីរបស់នាង។ ពួកគេត្រូវបានប្រឈមមុខនឹងការល្បងល នៅពេលដែលទេវតានៃវិវរណៈ ជំពូក ១០ បានយាងចុះមក ហើយមានសៀវភៅតូចមួយបើកស្រាប់នៅក្នុងដៃរបស់ទ្រង់។ ដូចដែលយេហូយ៉ាគីមបានបះបោរប្រឆាំងនឹងការទាមទាររបស់នេប៊ូក្នេសារ ហើយបន្ទាប់មកត្រូវបាននាំទៅជាឈ្លើយ ពួកប្រូតេស្តង់ក៏បានបដិសេធមិនបរិភោគអាហារដែលស្ថិតនៅក្នុងដៃរបស់ទេវតា ដោយផ្អែកលើប្រពៃណី និងទំនៀមទម្លាប់ដែលពួកគេបាននាំចេញមកជាមួយពីយុគងងឹត។

By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.

Menjelang musim bunga tahun 1844, proses pengujian itu telah mencapai suatu “titik peralihan” bagi Yoyakim dan golongan Protestan, dan sama seperti dalam proses pengujian yang pertama bagi Israel rohani, mereka “berpaling” lalu tidak lagi berjalan bersama Yesus. Dalam sejarah itu, Daniel, Hananya, Misael dan Azarya melambangkan golongan Millerite, yang memilih untuk memakan kitab kecil itu yang manis di dalam mulut mereka, tetapi menjadi pahit di dalam perut mereka.

If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.

Jika kita menghitung Adam dan Hawa, maka kita memiliki empat saksi klasik bahwa ujian itu dilambangkan oleh tindakan makan. Kita memiliki beberapa saksi kenabian, yang semuanya memuat ciri yang pertama dan yang terakhir. Kesaksian tentang ujian manna adalah saksi yang pertama, dan ujian tentang Roti dari Surga merupakan ujian pertama bagi Israel rohani, sementara pada saat yang sama juga merupakan saksi terakhir bagi Israel kuno. Ujian tentang kitab kecil adalah sekaligus yang pertama dan yang terakhir. Itulah akhir dari pengembaraan Israel rohani sebagai jemaat di padang gurun, dan itulah yang pertama dari mereka yang dipilih untuk menjadi umat Allah yang terakhir yang berdenominasi. Kaum Millerit adalah permulaan umat Allah yang berdenominasi, yang akan diidentifikasi sebagai tanduk Protestanisme yang benar. Ada beberapa saksi tentang proses pengujian yang dimulai ketika pekabaran pertama diberi kuasa.

In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.

Dalam proses-proses pencobaan itu tibalah suatu “titik balik”, saat hampir semua murid berpaling. Pada kesaksian Yosua dan Kaleb, seluruh Israel berpaling dan berusaha kembali ke Mesir. Di gereja di Galilea, mayoritas murid berpaling. Karena Yesus adalah Alfa dan Omega, “titik balik” yang dilambangkan pada akhir proses pencobaan itu juga digambarkan pada permulaan proses pencobaan itu. Ketika manna mula-mula diberikan kepada Israel purba, ada orang-orang yang segera berpaling dari petunjuk-petunjuk itu. Pada baptisan Kristus, Ia berpaling dan pergi ke padang gurun. Sister White menggunakan lambang suatu titik balik dengan cara yang sangat memberi penerangan.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.

> “Ho na le linako tseo e leng lintlha tsa phetoho historing ea lichaba le ea kereke. Ka tlhokomelo e busang ea Molimo, ha maqakabetsi ana a fapaneng a fihla, leseli la nako eo lea fanoa. Ha le amoheloa, ho ba le tsoelo-pele ea moea; ha le hanoa, ho latela ho putlama ha moea le ho soahlamana. Morena ka lentsoeng la Hae o senotse mosebetsi o hlaselang oa evangeli kamoo o ’nileng oa etsoa kateng mehleng e fetileng, le kamoo o tla etsoa kateng nakong e tlang, ho isa ntoeng ea ho qetela, ha baemeli ba Satane ba tla etsa motsamao oa bona oa ho qetela o makatsang. Ho tsoa lentsoeng leo re utloisisa hore matla a se a sebetsa hona joale a tla kenya pele ntoa e kholo ea ho qetela pakeng tsa botle le bobe—pakeng tsa Satane, khosana ea lefifi, le Kreste, Khosana ea bophelo. Empa tlholo e tlang bakeng sa batho ba ratang le ba tšabang Molimo e tiile joalo ka ha terone ea Hae e thehiloe maholimong.” Bible Echo, August 26, 1895.

When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.

Apabila manna mula-mula diberikan kepada Israel purba, terang bagi sejarah itu telah diberikan. Pada pembaptisan Kristus, terang bagi sejarah itu telah diberikan. Pada 11 Ogos 1840, terang bagi sejarah itu telah diberikan. Setiap titik perubahan itu menandakan permulaan suatu proses ujian yang akhirnya berakhir pada satu lagi titik perubahan, apabila umat perjanjian yang terdahulu berpaling lalu tidak lagi berjalan bersama Kristus.

Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.

यी विविध परीक्षण-प्रक्रियाहरूले पूर्व करारका जनताका लागि पनि र नयाँ करारका जनताका लागि पनि एक परीक्षण-प्रक्रियाको प्रतिनिधित्व गर्ने भएकाले, परीक्षण-प्रक्रियाका दुई निष्कर्षहरू छन्। परीक्षण-प्रक्रियाको निष्कर्ष, र त्यसकारण मिलेराइट इतिहासमा प्रोटेस्टेन्टहरूका लागि अन्तिम मोडबिन्दु, सन् 1844 को वसन्त थियो। परीक्षण-प्रक्रियाको निष्कर्ष (सन् 1844 को शरद ऋतुमा), अथवा मिलेराइटहरू स्वयंका लागि मोडबिन्दु, परमेश्वरका पूर्व जनताका लागि आएको मोडबिन्दुपछि आयो।

In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.

Dalam sejarah Kristus, proses pengujian dikenal melalui tindakan-Nya menyucikan Bait Suci dua kali, sekali pada permulaan pelayanan-Nya, dan kemudian sekali lagi pada akhir pelayanan-Nya.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Apabila Yesus memulakan pelayanan-Nya di hadapan umum, Dia menyucikan Bait Suci daripada penodaan sakrilej yang mencemarkannya. Antara tindakan terakhir dalam pelayanan-Nya ialah penyucian Bait Suci yang kedua. Demikian juga, dalam pekerjaan terakhir untuk amaran kepada dunia, dua panggilan yang berbeza ditujukan kepada gereja-gereja. Pekabaran malaikat yang kedua ialah, ‘Babel sudah rubuh, sudah rubuh, kota besar itu, kerana dia telah membuat segala bangsa minum dari anggur murka percabulannya’ (Wahyu 14:8). Dan dalam seruan nyaring pekabaran malaikat yang ketiga, satu suara kedengaran dari syurga, mengatakan, ‘Keluarlah daripadanya, hai umat-Ku, supaya kamu jangan turut mengambil bahagian dalam dosa-dosanya, dan supaya kamu jangan menerima tulah-tulahnya. Kerana dosa-dosanya telah mencapai langit, dan Allah telah mengingati segala kejahatannya’ (Wahyu 18:4, 5).” Selected Messages, buku 2, 118.

The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.

Mokgwa wa teko wa ditlhwekiso tse pedi tsa tempele tse di dirilweng ke Keresete o tsamaelana le Malaki kgaolo ya boraro, mo dikwalong tsa Mowa wa Boporofeti.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Di dalam membersihkan Bait Suci daripada para pembeli dan penjual dunia, Yesus mengumumkan misi-Nya untuk membersihkan hati daripada pencemaran dosa,—daripada keinginan-keinginan duniawi, hawa nafsu yang mementingkan diri, tabiat-tabiat jahat, yang merosakkan jiwa. Maleakhi 3:1–3 dipetik.” The Desire of Ages, 161.

The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.

Go hlwekisiwa ga batho ba Modimo go emela tshekatsheko ya teko e e boelediwang e e lemogiwang gangwe le gape mo melaong e le mmalwa ya seporofeto. Tshupiso nngwe le nngwe, go simologa ka Atama le Efa go fitlha kwa hisitoring ya Bamillerite, e emela go hlwekisiwa ga ba le dikete di le lekgolo le masome a manè a bonè.

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

> “Nga matshelong a bofelo a histori ya lefatshe leno, kgolagano ya Modimo le batho ba gagwe ba ba bolokang ditaelo e tlaa ntšhafadiwa.” Review and Herald, February 26, 1914.

The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.

Tlhwekiso ya ba dikete di lekgolo le masome a mane le bone ke tshupiso ya ntlha mo bukeng ya ga Daniele, e leng buka ya ntlha ya dibuka tse pedi tse mmogo di emelang Tshenolo ya ga Jesu Keresete e e bulwang pele fela ga nako ya tsheko ya batho e tswalwa. Tlhwekiso ya ba dikete di lekgolo le masome a mane le bone gape e emetswe jaaka tiro ya go bewa sekano. Fa molaetsa wa ntlha wa tiro ya tlhwekiso le go bewa sekano ya ba dikete di lekgolo le masome a mane le bone o ne o simologa ka Lwetse 11, 2001, e ne e le sebaka sa phetogo mo kerekeng le mo lefatsheng. Mo go Tshenolo kgaolo ya lesome le borobabobedi, moengele yo o bonesang lefatshe ka kgalalelo ya gagwe o ne a goroga ka nako eo. Le fa go ntse jalo, mo go Tshenolo 18, moengele yoo ga a emelwe jaaka a tshwere sengwe sa go jewa mo seatleng sa gagwe—mme se teng. Buka e nnye e teng. E ka lemogiwa motlhofo ke ba ba tlhophang go ja mokgwa o o emelwang e le “line upon line,” ka moporofeti Isaia.

By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.

Ka ho bea “mola ka godimo ga mola” re tlhaloganya gore fa Keresete a ne a fologa ka Lwetse 11, 2001, gape o ne a na le “buka e nnye,” e e neng e emetswe e le “mana,” “senkgwe sa legodimo” le “buka e nnye.” Mme ka Lwetse 11, 2001, batho ba pele ba ba tlhophilweng, ba ba neng ba emetswe ke Jehoiakime, ba ne ba tlhopha go ngaparela mekgwa le ditso tsa Adventism, mme foo ba simolola loeto lwa bone lwa go ya botshwarwa jwa Babelona jo bo tla felelang ka botlalo mo molaong wa Tshipi.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Anggo ngamopung miko ka∙sina agana je New York-ko ra∙srokgipa jilmachi satna nanggen ine anga aganaha? Iako anga mamung somoio aganjaha. Anga indake aganaha, je somoio anga uko nokdangrangni dal∙gipa biaprang sal salna rikenggipa ong∙e nikaha, ‘Gitel a∙ako namen salchikna chadengon, baditan kenbegnigipa manderang ong∙gen! Unon Para. 18:1–3-o donggipa kattarang chu∙sokgen.’ Para. 18 ni pilak odhai a∙ao re∙bagnigipa obostarangni gimin mikrakatanisa. Indiba New York-o maidakgipa obosta re∙bagen ine anga mamung dingtanggipa seng∙aniko man∙ja, ian mangmang anga u∙ia je salsao uko dal∙gipa nokdangrang Isolni bilni diltangani aro pil∙atanganichi galgrikatako man∙gen. Angna on∙gimin seng∙anichi, anga u∙ia je jokatani a∙gilsako donga. Gitelni sa katta, uni bilakbegipa bilni sa me∙chikani, aro iarang dal∙gipa rikgiminrang ga∙akgen. An∙chingni chanchinaba amgijagipa kenbegnigipa obostarang ong∙gen.” Review and Herald, July 5, 1906.

When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.

Ha “great buildings” ya “New York” e ne e “thrown down by the turning and overturning of God’s power,” ka la 11 Loetse, 2001, leseli la lengeloi la Tšenolo 18 la tlala lefatše lohle, hobane ntlha ea phetoho e ne e fihlile historing ea sebata sa lefatše sa Tšenolo 13.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.

> “Có những thời kỳ là những bước ngoặt trong lịch sử của các dân tộc và của Hội thánh. Theo sự quan phòng của Đức Chúa Trời, khi những cơn khủng hoảng khác nhau ấy đến, ánh sáng dành cho thời điểm đó được ban cho. Nếu ánh sáng ấy được tiếp nhận, thì có sự tiến bộ thuộc linh; nếu bị khước từ, thì sự suy thoái thuộc linh và sự đắm tàu sẽ theo sau.” Bible Echo, August 26, 1895.

When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.

Ha lesedi la lengeloi la Tšenolo 18 le fihla ka la 11 Loetse 2001, ba ileng ba amohela leseli leo ba ile ba hatela pele moeeng, ’me ba ileng ba le hana ba ile ba theoha moeeng, ba qala leeto la bona la bofetoheli ho ea pele ho fihlela qetong ea bona ea ho qetela ea molao oa Sontaha, moo ba senyang ka ho sa feleng boipolelo ba bona e le manģosa a lengeloi la boraro. Bao ba Galilea ba ileng ba furalla ’me ba se hlole ba tsamaea le Kreste ho Johanne 6:66, ba ne ba furalla leseli le neng le qalile ho fihla kolobetsong ea hae, moo molaetsa oa pele oa histori eo ea teko o ileng oa fuoa matla. Ho Daniele khaolo ea pele, lihlopha tse peli tsa barapeli li tšoantšetsoa historing eo molaetsa oa pele o fuoang matla. Jehoiakime o emela bao ba etsang sekepe sa tumelo ea bona sa putlama, ’me Daniele, Hanania, Mishaele le Azaria ba emela ba tšepahalang.

> In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.

> Pa chaka cha tatu cha utawala wa Yehoyakimu mfalme wa Yuda, Nebukadreza mfalme wa Babeli alikuja Yerusalemu, akauzingira. Bwana akamtia Yehoyakimu mfalme wa Yuda mkononi mwake, pamoja na sehemu ya vyombo vya nyumba ya Mungu; naye akavichukua mpaka nchi ya Shinari, kwenye nyumba ya mungu wake; naye akavileta vyombo vile katika hazina ya mungu wake. Mfalme akamwambia Ashpenazi, mkuu wa matowashi wake, alete baadhi ya wana wa Israeli, wa uzao wa kifalme, na wa wakuu; vijana wasio na ila yo yote, wenye sura nzuri, wenye ustadi katika hekima yote, na werevu katika maarifa, na wenye ufahamu wa elimu, tena walio na uwezo wa kusimama katika ikulu ya mfalme; nao wafundishwe elimu na lugha ya Wakaldayo. Mfalme akawawekea posho ya kila siku ya chakula cha mfalme, na ya divai aliyokunywa; akiwalea hivyo muda wa miaka mitatu, ili mwisho wake wasimame mbele ya mfalme. Basi miongoni mwao walikuwamo, wa wana wa Yuda, Danieli, Hanania, Mishaeli, na Azaria. Mkuu wa matowashi akawapa majina; akamwita Danieli Belteshaza; Hanania akamwita Shadraki; Mishaeli akamwita Meshaki; na Azaria akamwita Abednego. Lakini Danieli aliazimu moyoni mwake kwamba hatajitia unajisi kwa chakula cha mfalme, wala kwa divai aliyokunywa; kwa hiyo akamsihi mkuu wa matowashi kwamba asijitie unajisi. Danieli 1:1-8.

Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.

Daniel, Hananiah, Mishael, le Azariah e ne e le bana ba Juda. Ba ile ba dirwa baopafadi, ka go rialo ba emela moloko wa bofelo wa Bo-Adventism. Nebukadinettsara, bjalo ka dikgoši tše dintši tša bogologolo, o ile a dira gore bašemane ba bane ba Bajuda ba kgaolwe ditho tša bonna, gore go tlošwe dipelaelo le ge e le dife tšeo kgoši e ka bago le tšona ge ba be ba hlankela bjalo ka bahlanka gomme ba dirišana le basadi ba kgoši le direthe tša gagwe.

Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.

Ka puan, a entei tawpna khawhar ni a entir a, ziakiah tilole hi pali hnuah Judah thlah dang a um nawn lai lo. Pali cu leitlun pumhuap ih hminsinnak a si; curuangah, leitlun pumhuap Seventh-day Adventist mi nunau-pa zate lakah, September 11, 2001 cu Pathian profet thu a famkimnak vekin a hngal mi Adventist khawhar hnuhnuk bik a entir.

Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.

ᱚᱱᱟ ᱥᱮᱵᱮᱱᱛᱷ‑ᱫᱮ ᱮᱰᱵᱷᱮᱱᱴᱤᱥᱴᱠᱚ ᱤᱥᱚᱨᱟᱜ ᱯᱨᱚᱯᱷᱮᱴᱤᱠ ᱵᱟᱹᱱᱤ ᱨᱮᱱ ᱵᱤᱥᱚᱭ ᱛᱟᱱᱠᱚ, ᱪᱮᱫᱟᱜᱠᱷᱟᱱ ᱩᱱᱠᱩ ᱦᱟᱹᱠ ᱠᱟᱱᱠᱚ ᱵᱟᱝ ᱵᱤᱰᱽᱨᱤ ᱟᱨ ᱯᱮᱭᱟᱞᱤᱥ ᱦᱟᱡᱟᱨ ᱦᱚᱲᱠᱚ ᱦᱩᱭ ᱧᱩᱛᱩᱜ ᱞᱟᱹᱜᱤᱫ. ᱢᱮᱱᱠᱷᱟᱱ ᱩᱱᱠᱩᱣᱟᱜ ᱯᱨᱚᱯᱷᱮᱴᱤᱠ ᱣᱟᱹᱨᱤᱥ 1863 ᱨᱮ ᱩᱱᱠᱩᱣᱟᱜ ᱟᱹᱯᱩ‑ᱟᱹᱭᱩᱵᱠᱚᱣᱟᱜ ᱵᱤᱫᱨᱚᱦ ᱛᱮ ᱮᱦᱚᱵ ᱮᱱᱟ। ᱚᱱᱟ ᱯᱨᱚᱛᱷᱚᱢ ᱵᱤᱫᱨᱚᱦ ᱧᱮᱞ ᱫᱟᱲᱮ ᱫᱚ ᱞᱟᱜᱵᱷᱟᱜ ᱵᱟᱝ ᱜᱚᱱᱚᱝᱚᱜᱼᱟ, ᱪᱮᱫᱟᱜᱠᱷᱟᱱ ᱚᱱᱟ ᱯᱩᱱ ᱯᱮᱲᱷᱤ ᱧᱮᱞᱛᱮ ᱵᱟᱹᱰᱛᱤ ᱪᱟᱞᱟᱣ ᱟᱹᱠᱤᱞ ᱵᱤᱫᱨᱚᱦᱣᱟᱜ ᱯᱚᱨᱚᱢᱯᱚᱨᱟ ᱟᱨ ᱨᱤᱛᱤ‑ᱨᱮᱣᱟᱡ ᱛᱮ ᱩᱠᱩ ᱞᱮᱱᱟ। ᱧᱮᱞ ᱫᱟᱲᱮ ᱠᱟᱹᱴᱤᱡ ᱛᱟᱦᱮᱸᱦᱚᱸ, ᱚᱱᱟ ᱧᱮᱞ ᱟᱨ ᱥᱣᱤᱠᱟᱨ ᱦᱚᱪᱚ ᱞᱟᱹᱜᱤᱫ, ᱡᱮᱢᱚᱱ ᱫᱟᱱᱤᱭᱮᱞ ᱢᱩᱪᱟᱹᱫᱨᱮ ᱫᱟᱱᱤᱭᱮᱞ ᱪᱟᱯᱴᱚᱨ ᱱᱚᱭ ᱨᱮ ᱠᱚᱨᱮᱭᱟ। ᱩᱱᱤ ᱤᱥᱚᱨᱟᱜ ᱯᱨᱚᱯᱷᱮᱴᱤᱠ ᱵᱟᱹᱱᱤ ᱨᱮ ᱥᱟᱶ ᱥᱟᱨᱛᱷᱚᱠ ᱥᱟᱹᱪ ᱠᱚ ᱧᱟᱢ ᱠᱟᱛᱮ ᱚᱱᱟ ᱠᱟᱹᱢ ᱠᱮᱫᱟ។

The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.

ꯗꯥꯅꯤꯌꯦꯜ ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯃꯁꯥꯒꯤ ꯃꯔꯤ ꯑꯃꯁꯨꯡ ꯂꯩꯔꯤꯛ ꯃꯁꯥꯒꯤ ꯃꯌꯦꯛꯇꯥ ꯄꯨꯔꯛꯄꯥ ꯂꯣꯟꯁꯤꯜꯂꯛꯄꯥ ꯑꯦꯜꯂꯨꯛꯑꯁꯤ, ꯃꯍꯥꯛꯀꯤ ꯃꯄꯥꯅꯥ ꯃꯈꯣꯏꯒꯤ ꯃꯐꯝꯗꯥ ꯂꯩꯔꯤꯕꯥ ꯍꯦꯊꯦꯟ ꯃꯍꯥꯛꯄꯥ ꯃꯌꯥꯝꯅꯁꯤꯡꯗꯒꯤ ꯁꯦꯄꯔꯦꯠ ꯇꯧꯗꯅꯥ ꯂꯩꯔꯤꯕꯥ ꯌꯥꯕꯅꯥ ꯍꯟꯊꯔꯛꯄꯥ ꯑꯁꯤꯅꯤ꯫ 1863 ꯗꯥ, ꯂꯥꯑꯣꯗꯤꯁꯤꯌꯥꯟ ꯑꯦꯗꯚꯦꯟꯇꯤꯖꯝꯅꯥ, ꯂꯦꯕꯤꯇꯤꯀꯁ ꯇꯪꯏꯁꯤꯡ 26 ꯒꯤ “ꯁꯦꯕꯦꯟ ꯇꯥꯏꯝꯁ” ꯍꯥꯌꯕꯁꯤ ꯃꯤꯜꯂꯔꯅꯥ ꯈꯪꯍꯜꯂꯛꯄꯥ ꯑꯁꯤ ꯌꯥꯔꯛꯄꯥ ꯃꯈꯜꯁꯤ ꯄꯥꯟꯗꯣꯛꯅꯕꯥ, ꯂꯥꯏꯕꯛꯀꯤ ꯄ꯭ꯔꯣꯇꯦꯁꯇꯦꯟꯇ ꯑꯄꯣꯁꯇꯦꯠ ꯑꯃꯁꯨꯡ ꯀꯦꯊꯣꯂꯤꯁꯤꯖꯝꯒꯤ ꯕꯥꯏꯕꯤꯜꯗꯥ ꯌꯥꯎꯕꯥ ꯃꯦꯊꯣꯗꯣꯂꯣꯖꯤ ꯑꯁꯤꯗꯥ ꯍꯟꯅꯥ ꯍꯜꯂꯛꯈꯤ꯫ ꯗꯥꯅꯤꯌꯦꯜ ꯑꯃꯁꯨꯡ ꯃꯁꯥꯒꯤ ꯃꯔꯤ ꯑꯁꯤꯒꯤꯗꯃꯛ, ꯃꯁꯤ ꯈꯨꯗꯣꯡꯆꯥꯕꯥ ꯂꯣꯟꯁꯤꯜꯂꯛꯄꯁꯤ ꯅꯤꯡ ꯍꯦꯖꯦꯀꯥꯏꯌꯥꯅꯥ ꯃꯤꯌꯥꯝꯗꯥ ꯎꯠꯂꯛꯈꯤ꯫

King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.

Mambo Hezekia alimsihi Bwana asife, naye sala yake ikajibiwa Bwana alipompa miaka mingine 15. Kwa kufanya hivyo, ndipo akamzaa Manase, mmoja wa wafalme waovu sana wa Yuda, lakini pia mfalme anayetiisha mwanzo wa ushindi na utumwa wa Yuda unaoendelea kwa hatua saba. Mwaka 1856, Shahidi wa Kweli alikuja kubisha katika mlango wa Uadventista wa Laodikia, lakini walichagua kuishi wala wasife nafsi. Kufikia mwaka 1863, walikuwa wameijenga upya “Yeriko” na kuanza uasi unaozidi kuongezeka ambao hatimaye uliwazuia kutambua Septemba 11, 2001 kuwa mwanzo wa safari yao ya hatua tatu kuingia katika utumwa wa Babeli ya kiroho unaoishia katika sheria ya Jumapili.

For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.

Bagi raja Hizkia, 1863 tiba ketika doanya untuk tetap hidup dikabulkan. Tuhan memberikan suatu tanda bahwa doanya telah diterima. Allah meneguhkan doa itu dengan menggerakkan matahari, dan orang-orang Babel melihat tindakan Allah di langit, meskipun mereka tidak mengetahui apa artinya. Kemudian orang-orang Babel datang ke Yerusalem untuk mencari tahu tentang Allah yang berkuasa mengendalikan matahari. Alih-alih memuliakan Allah Surga, raja Hizkia, alih-alih mati terhadap diri sendiri, memilih untuk memuliakan bait sucinya dan kotanya sendiri, dan bukan Allah yang telah berkenan menempatkan Nama-Nya di bait suci dan kota itu.

That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.

Kukwila mmutima okwo kwaleta obunabbi obwakuti abaana ab’omu lunyiriri lw’omusaayi gwe balifuuka abaddu n’abagumba mu Babulooni. Abo baana baali Danyeri, Kananiya, Misaeri ne Azaliya, era bakiikirira omulembe ogusembayo ogw’omwoyo ogw’Abadiventi b’Olunaku olw’Omusanvu abo abategeera September 11, 2001 ng’ensonga eyakyusa ebyafaayo by’amawanga g’ensi yonna n’eby’ekkanisa, mu kiseera ekitangaala lwe kiweebwa ekigenda okugezesa n’okussaako akabonero abantu obusiriivu mu emitwalo kikumi mu enkumi amakumi ana mu enkumi nnya.

> In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.

> Pada zaman itu Hizkia jatuh sakit hampir mati. Maka nabi Yesaya bin Amos datang kepadanya dan berkata kepadanya: Beginilah firman TUHAN: Aturlah rumah tanggamu, sebab engkau akan mati dan tidak akan hidup. Lalu ia memalingkan mukanya ke arah dinding dan berdoa kepada TUHAN, katanya: Aku mohon, ya TUHAN, ingatlah kiranya sekarang, bagaimana aku telah hidup di hadapan-Mu dalam kebenaran dan dengan hati yang tulus, dan telah melakukan apa yang baik di mata-Mu. Maka Hizkia menangis dengan sangat. Dan terjadilah, sebelum Yesaya keluar sampai ke pelataran tengah, datanglah firman TUHAN kepadanya, demikian: Kembalilah, dan katakanlah kepada Hizkia, pemimpin umat-Ku: Beginilah firman TUHAN, Allah Daud, bapa leluhurmu: Aku telah mendengar doamu, Aku telah melihat air matamu; sesungguhnya, Aku akan menyembuhkan engkau; pada hari yang ketiga engkau akan pergi naik ke rumah TUHAN. Dan Aku akan menambahkan lima belas tahun kepada umurmu; dan Aku akan melepaskan engkau dan kota ini dari tangan raja Asyur; dan Aku akan mempertahankan kota ini oleh karena diri-Ku sendiri dan oleh karena Daud, hamba-Ku. Lalu Yesaya berkata: Ambillah sekerat buah ara. Maka mereka mengambilnya dan meletakkannya pada barah itu, lalu sembuhlah ia. Dan Hizkia berkata kepada Yesaya: Apakah tandanya bahwa TUHAN akan menyembuhkan aku, sehingga pada hari yang ketiga aku akan pergi naik ke rumah TUHAN? Jawab Yesaya: Inilah bagimu tanda dari TUHAN, bahwa TUHAN akan melakukan perkara yang telah difirmankan-Nya: maukah bayang-bayang itu maju sepuluh derajat atau mundur sepuluh derajat? Hizkia menjawab: Adalah hal yang ringan bagi bayang-bayang itu untuk turun sepuluh derajat; tidak, biarlah bayang-bayang itu kembali mundur sepuluh derajat. Maka nabi Yesaya berseru kepada TUHAN, dan dibawanya bayang-bayang itu mundur sepuluh derajat, yang telah menurun pada penunjuk waktu Ahaz. Pada waktu itu Berodakh-Baladan bin Baladan, raja Babel, mengirim surat dan hadiah kepada Hizkia, sebab ia telah mendengar bahwa Hizkia pernah sakit. Hizkia mendengarkan mereka dan memperlihatkan kepada mereka seluruh rumah barang-barang berharganya, perak dan emas, rempah-rempah dan minyak urapan yang berharga, seluruh rumah persenjataannya, dan segala yang terdapat dalam perbendaharaannya; tidak ada sesuatu pun di rumahnya atau di seluruh kekuasaannya yang tidak diperlihatkan Hizkia kepada mereka. Kemudian datanglah nabi Yesaya kepada raja Hizkia dan berkata kepadanya: Apakah yang dikatakan orang-orang ini? Dan dari manakah mereka datang kepadamu? Jawab Hizkia: Mereka datang dari negeri yang jauh, yaitu dari Babel. Lalu katanya: Apakah yang telah mereka lihat di rumahmu? Hizkia menjawab: Segala sesuatu yang ada di rumahku telah mereka lihat; tidak ada sesuatu pun di antara perbendaharaanku yang tidak kuperlihatkan kepada mereka. Maka berkatalah Yesaya kepada Hizkia: Dengarkanlah firman TUHAN. Sesungguhnya, akan datang waktunya bahwa segala yang ada di rumahmu, dan apa yang telah disimpan oleh nenek moyangmu sampai hari ini, akan diangkut ke Babel; tidak ada yang akan tertinggal, firman TUHAN. Dan dari anak-anakmu yang akan lahir daripadamu, yang akan engkau peranakkan, akan diambil orang; dan mereka akan menjadi sida-sida di istana raja Babel. Lalu berkatalah Hizkia kepada Yesaya: Baiklah firman TUHAN yang telah kauucapkan itu. Sebab katanya: Bukankah itu baik, jika ada damai dan kebenaran seumur hidupku? Selebihnya dari riwayat Hizkia, segala kepahlawanannya, dan bagaimana ia membuat kolam dan saluran air, lalu mengalirkan air ke dalam kota, bukankah semuanya itu tertulis dalam kitab sejarah raja-raja Yehuda? Kemudian Hizkia mendapat perhentian bersama nenek moyangnya, dan Manasye, anaknya, menjadi raja menggantikan dia. 2 Raja-raja 20:1–21.

The next verse says:

Tembung salajengipun ngandika:

> Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.

> Manase berumur dua belas tahun pada waktu ia mulai memerintah, dan ia memerintah lima puluh lima tahun di Yerusalem. Dan nama ibunya ialah Hephzibah. 2 Raja-Raja 21:1.

What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”

Naa e na a ka be go diregileng ge Kgoši Hiskia a ka be a amogetše thato ya Morena, gomme a no lokiša ntlo ya gagwe gomme a hwe? O ile a fiwa nywaga e mengwe ye lesome le metšo e mehlano, gomme nywaga e meraro ka morago gwa belegwa Manase yo kgopo. Go ka be go diregile’ng ka 1856 ge boadvente bo ka be bo amogetše phetogo go tšwa Philadelphia go ya Laodicea, gomme ba lokišitše ntlo ya bona gomme ba tlogela ditherešo tša motheo tša William Miller di sa šušumetšwe? Ke nagana gore re ka se tsoge re tsebile karabo ya potšišo yeo, eupša se re se tsebago ke gore “Daniele o ile a ikemišetša pelong ya gagwe gore a ka se itšhilafatše ka kabelo ya dijo tša kgoši, le ge e le ka beine yeo a e nwago.”

We will continue Daniel chapter one in the next article.

Moka Vukuvuku wa Danieli, kaviri ka wu yinu, muli kisangulu kya kwadi.

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