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# The Revelation of Jesus Christ - Number Two

Penyataan Yesus Kristus - Nombor Dua

Covenant Names

Маалыматтық есімдер

Author

Jeff Pippenger

Published

August 10, 2023

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I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.

Өмнөх өгүүллүүдэд би эхэнд нь зарим үндсэн баримжааг тогтоохын тулд олон зүйлийг багтаасан билээ. Одоо би авч үзэж буй сэдэвтээ илүү төвлөрөхийг хичээе. Тэвчээртэй байсанд тань баярлалаа.

From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.

Sejak semula lagi Allah telah berusaha untuk menambahkan pemahaman kita tentang siapa dan apa Dia. Dalam pekerjaan itu Dia telah menggunakan beberapa cara untuk menolong manusia memahami apa yang telah dinyatakan tentang-Nya, dan salah satu daripada cara itu ialah penggunaan “nama,” baik banyaknya nama yang diberikan kepada Allah dalam Kitab Suci, mahupun nama-nama yang diberikan kepada wakil-wakil pilihan-Nya. Dia memilih wakil-wakil bagi kejahatan dan kebaikan.

He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.

योङो आनि आफूनि सायाव मोननाय नियमनि गोदानि मान्थिसमुहनि बाखानो-सोलायनायफोरखौबो जुग-जुगनि जेरै जेरै थांनायाव आंनि चरित्रनि बुंथि-बुझिनायखौ हार्सिङै देगाखांनो बाहायजादों। बेनि थाखाय, नियमनि बाखानो-सोलायनायफोरनि जाथाय-जाथाय बुरजाफोरबो गाहाय-बाहाय गोदानि मान्थिसमुहनि जेरै जेरै थांनायनि बुंथि-फारायाव, आंनि चरित्र आरो स्वभावनि सत्यखौ हार्सिङै देगाखानायनि बिषयावबो बुंदों।

If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.

उघडकीच्या पुस्तकाचा पहिला अध्याय पुढील अध्यायांसाठी प्रस्तावना आणि किल्ली म्हणून आपण पाहिला, तर आरंभीच्या त्या अध्यायात अशी काही सत्ये आढळतात जी उर्वरित संपूर्ण पुस्तकावर परिणाम घडवितात. त्या सत्यांपैकी एक येशू ख्रिस्त कोण आहे याच्याशी संबंधित आहे; आणि केवळ तो अल्फा आणि ओमेगा आहे एवढ्यापुरतेच नव्हे. जर उघडकीच्या पुस्तकाच्या पहिल्या अध्यायात एखादे सत्य मांडले गेले असेल, तर ते निश्चितच अंतिम पिढीसाठी—आणि ती अंतिम पिढी म्हणजे पेत्राने ओळख करून दिलेली “निवडलेली पिढी”—परीक्षेचे वर्तमान सत्य आहे.

One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.

Ndzi yin’wana ya timfanelo ta vumunhu bya Kreste leyi hi nga yi kambisisa i ya leswaku Kreste u kombisa masungulo a huma emakumu. Nkarhi lowu Kreste a tiyiseke ntwanano ni vo tala hi vhiki rin’we wu yimela ku cinca ka nkarhi wa ku fambisiwa ka ntwanano ku suka eka Israyele wa xiviri ku ya eka Israyele wa moya. Ku cinca ka minkarhi ya ku fambisiwa loku ku boxiweke emiTsariweni, loku hinkwako ku vulavulaka hi ku andza ka vutivi mayelana ni vumunhu ni vukona bya Kreste, a ku ri Abram, Isaka, Yakobo, Yosefa, Muxe, Kreste, William Miller, ni va dzana na mune wa makume mune wa magidi. Ku ni wun’wana nkoka wa migingiriko ya ku cinca ka minkarhi ya ku fambisiwa lowu vekiweke ehenhla ka nongonoko wolowo, lowu kombisaka minkarhi ya nkombo ya kereke ya Xikwembu leyi yimeleriwaka hi tikereke ta nkombo ta Nhlavutelo timhaka ta vumbirhi ni ta vunharhu, kambe a hi nge si swi khumba sweswi. Ku ve ni ku cinca ka nkarhi wa ku fambisiwa eka Adamu na Evha loku yimeleriwaka hi nkarhi wa le mahlweni ka ku wa ka vona ni wa le ndzhaku ka ku wa ka vona, naswona, hakunene, ku ve ni ku cinca ka minkarhi ya ku fambisiwa ku suka emahlweni ka ndhambhi ku ya endzhaku ka ndhambhi enkarhini wa Nowa. Miringe hinkwayo leyi yi hoxa xandla eku vonakaleni loku hi tirhanaka na kona, kambe sweswi hi kongomisa eka vanhu lava hlawuriweke.

When Christ began His ministry at the beginning of the covenant week He was baptized.

Ka nako eo Keresete a qalang bosebeletsi ba Hae qalong ea beke ea selekane, O ile a kolobetsoa.

> And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.

> ပြီးလျှင် ယေရှုသည် ဗတ္တိဇံခံတော်မူပြီးသောအခါ၊ ရေထဲမှ ချက်ချင်း တက်ကြွတော်မူ၏။ ထိုအခါ ကောင်းကင်သည် ကိုယ်တော်အတွက် ဖွင့်လှစ်ခြင်းခံရ၍၊ ဘုရားသခင်၏ ဝိညာဉ်တော်သည် ချိုးငှက်ကဲ့သို့ ဆင်းသက်လာကာ ကိုယ်တော်အပေါ်၌ နေတော်မူသည်ကို ကိုယ်တော်မြင်တော်မူ၏။ ထိုနောက် ကောင်းကင်မှ အသံတော်တစ်သံ ပေါ်ထွက်လာ၍၊ “ဤသူသည် ငါနှစ်သက်မြတ်နိုးသော ငါ၏သားတော်ဖြစ်သည်။ သူ၌ ငါအလွန်နှစ်သက်၏” ဟု မိန့်တော်မူ၏။ မဿဲ ၃:၁၆၊ ၁၇။

The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.

Kata-kata Allah yang paling mula-mula, ketika Yesus keluar dari dalam air, lalu memulai minggu perjanjian itu, ialah pernyataan Bapa bahwa Yesus adalah Anak Allah. Jika kita memahami “kaidah penyebutan pertama,” fakta itu sangatlah kuat. Jika tidak, tidak demikian.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.

> Pada mulanya Allah menciptakan langit dan bumi. Dan bumi belum berbentuk dan kosong; dan kegelapan menutupi permukaan samudra raya. Dan Roh Allah melayang-layang di atas permukaan air. Kejadian 1:1, 2.

As in Genesis, the anointing ceremony has three persons of the godhead identified.

Seperti dalam Kitab Kejadian, upacara pengurapan itu memperlihatkan tiga pribadi dari Ketuhanan yang diidentifikasikan.

The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.

Kebenaran bahawa Yesus ialah Anak Allah, Anak Daud, dan Anak Manusia sentiasa menggelisahkan para ahli Taurat dan orang Farisi sepanjang tiga setengah tahun yang berikutnya. Yesus secara nubuat berubah daripada Yesus kepada Yesus Kristus pada waktu pembaptisan-Nya. Apabila Yesus dibaptiskan, Dia menjadi “Kristus,” yang bererti “yang diurapi” dan merupakan kata “Mesias” dalam bahasa Ibrani. Dan tentu sahaja, orang Ibrani mengharapkan seorang Mesias, dan mereka mengetahui bahawa Dia akan menjadi Anak Daud. Apabila Dia “diurapi” untuk memulakan tiga setengah tahun yang paling kudus dalam sejarah bumi, Dia melihat Roh Kudus turun dan mendengar Bapa-Nya berfirman.

It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.

Ndi msonkhano wa kudzodza wozama kwambiri umene uthenga umene unalalikidwa za Iye ndi ntchito Yake unali wakuti, “Iye anali Mwana wa Mulungu”. Chodabwitsa kwambiri kwa Ayuda sichinali kokha kuti Iye anali Mwana wa Mulungu, koma kuti Iye ananena kuti, monga Mwana wa Mulungu — Iye analidi Mulungu. Ayuda sakanatha kuvomereza zimene iwo anamvetsa kuti ndi kunena mwamwano kotereku kochitira Mulungu chipongwe! Vuto la Ayuda ndilo vuto la Abrahamu—pakuti Abrahamu anali kholo la Ayuda, kholo la pangano ndiponso chizindikiro cha chikhulupiriro chofunika kuti munthu asunge zikhalidwe za panganolo.

Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.

Mfanekiso wa Abrahama wa lipfumelo lelidzingekako kuze ungene ebudlelwaneni besivumelwano naNkulunkulu udzinga kutsi lipfumelo lakho lihlolwe. Sivivinyo sa Abrahama, lesasiya kufakazela kutsi lipfumelo lwakhe belungelwangempela yini nome bekukutiniketa lokwakusekelwe ekuboniseni kutsi abeyawulandzela yini livi laNkulunkulu—ngisho nobe belibonakala liphikisana nelivi laNkulunkulu langaphambilini. Abrahama abekwati kutsi umhlatjelo webantfu kuwukubulala nekutsi wawumele imikhuba yekukhonta tithico yalabo bantfu labakhonta tithico lebekahlala nabo ngaleso sikhatsi. Babhali nemaFarisi bebasati, kusukela ekucaleni kwemlandvo wabo wesivumelwano, kutsi Nkulunkulu munye kuphela, futsi bebati kutsi Jesu abetsi ungunkulunkulu wesibili. Bebahlolwa ngesivivinyo sabo sekugcina.

> Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.

> Dengarlah, hai Israel: TUHAN, Allah kita, TUHAN itu esa. Ulangan 6:4.

In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?

Dalam kisah ketika Musa mencatat ayat sebelumnya, Allah telah pun berfirman kepada Musa bahawa mulai saat itu Dia hendaklah dikenal sebagai Yehuwa. Dia bukan lagi hanya Tuhan Allah Yang Mahakuasa, tetapi mulai saat itu dan seterusnya Dia hendaklah dikenal sebagai Yehuwa. Dalam kisah yang sama, ketika Dia semakin memperbesarkan pengertian tentang watak-Nya sebagaimana dinyatakan oleh nama-nama-Nya, Dia juga dengan tegas memberitahukan kepada Israel purba bahawa Allah itu satu Allah. Apakah yang harus difikirkan oleh orang Yahudi pada zaman Kristus?

Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.

Ndụ̣ ke ọkàmà Ọlụ Ọlụ Ya, mgbe ọ ruru n’ọnụ ọgụgụ ya n’Mbata Mmeri n’ime Jerusalem, ndị Juu wekwa ọzọ juo anya nke ukwuu na Jisọs na-ekwe ka ụmụntakịrị na-abụ otuto Ya.

> And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.

> Abangʼana abaalintayōkhānga panda, n’abālyakhūlondelānga enyuma, baakūbīranga endoolo, nibakhoba, Hosanna khu Mwana wa Daudi; Aliba omukisa ye wīsa mw’ībara lya Nyasaye; Hosanna mw’Igulu lya Hejuru. Matayo 21:9.

The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.

Lirik nyanyian yang membuat orang-orang Farisi menjadi berang ialah bahagian yang mengenal pasti Yesus sebagai Anak Daud dan juga yang mengenal pasti bahawa Anak Daud ialah nama Tuhan. Pada permulaan pelayanan-Nya, ketika perarakan kemenangan masuk, dan tentu sahaja pada salib, pertikaian itu mencakup kegelisahan berkenaan nama Yesus.

> Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.

> Lalu berkatalah imam-imam kepala orang Yahudi itu kepada Pilatus: “Janganlah engkau menulis: Raja orang Yahudi; melainkan bahwa Ia berkata: Aku adalah Raja orang Yahudi.” Yohanes 19:21.

Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.

Tang, a se suah lo ding tak ah Pilate-in ziaktu a thlak a, “Keimah ka ni, Judate Lalber” tiin a sawi ta se chu a dik hle ang; a chhan chu “Ka Ni” hi Isuan amah leh amah a sawi chhuah thin hming a nih avangin. A ni e, Pathian Thu tihdanglam nana chutiang ngaihdan dik lo chu hmang, a bîk takin kraws thawnthu a nih laiin, chu chu mihringte chuan an ti ngai lo vang, ni maw? Isua chu “Judate Lalber” a ni a, mahse Ani chu “Ka Ni” pawh a ni bawk; chuvangin, “Keimah ka ni, Judate Lalber” tih thu chu kawng khat lamah chuan a dik e, nimahsela hei hi a tum ber chu a ni lo.

From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?

E sa adedam no mfinimfini no, na mfinimfini no mu, de besi ne awiei wɔ mfe abiɛsa ne fa no mu nyinaa, ne din yɛɛ ade a ɛkanyan basabasayɛ. Nneɛma pii wɔ hɔ a ɛsɛ sɛ yɛte ase fa apam din ahorow no ntoaso ho, nanso ha de, nea mepɛ sɛ mekyerɛ ne sɛ, tete Israel awiei no, wɔ Yudafo asafo no mu, hinhim bi sii a ɛfaa Kristo din no ho. Sɛ Dawid Ba no, na ɔwɔ adanseɛ a ɛma ɔfata sɛ Mesia no; sɛ Onyankopɔn Ba no, (wɔ ntease a ɛkyerɛ sɛ ɔyɛ Onyankopɔn nso) ne sɛ Onipa Ba no, Yesu de sɔhwɛ kɛse bi baa wɔn a wɔayi wɔn no so. Ɛbɛyɛɛ dɛn na saa ɔbarima yi betumi aka sɛ ɔyɛ Onyankopɔn na bere koro no ara ɔyɛ Onyankopɔn Ba, bere a Mose, wɔn apam abakɔsɛm mfiase no, kaa no pɛpɛɛpɛ sɛ Onyankopɔn yɛ Onyankopɔn baako?

Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.

Akan tetapi, itulah tujuan Kristus berjalan di tengah-tengah manusia. Allah ada di dalam Dia, mendamaikan manusia dengan diri-Nya, dan Ia melakukannya dengan membiarkan manusia melihat Yesus, yang dengan jelas dan langsung mengajarkan bahwa jika kamu telah melihat Dia—kamu telah melihat Bapa. Sejarah ini melambangkan berakhirnya Israel literal sebagai umat pilihan Allah, dan pada permulaannya terdapat suatu pertentangan yang jelas mengenai siapa dan bagaimana Allah itu.

> And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.

> Faro a re, “Hova Jehoba ke mang, hore nka utloa lentsoe la hae, ka lokolla Iseraele? Ha ke tsebe Jehoba, ’me hape nke ke ka lokolla Iseraele.” Eksoda 5:2.

Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.

Faro menyatakan bukan sahaja lambang penentangan ateistik terhadap pengetahuan tentang Tuhan, tetapi juga pemahaman orang Mesir mengenai Tuhan Abraham. Dan berulang kali Tuhan telah berfirman bahawa perbuatan-perbuatan-Nya yang ajaib di Mesir adalah supaya umat manusia mengetahui siapa Dia. Sejarah permulaan Israel harfiah sebagai umat pilihan Tuhan melambangkan pengakhiran.

In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!

Emilandoni zombirhi ku na ku pfumala ku twisisa leswaku Xikwembu i Mani ni leswaku i Yini, leswi fambisanaka ni mavito ya Xona yo hambana-hambana; kambe lexi hi xi tekaka xi ri xa nkoka swinene hi leswaku, eka matimu ya Kriste eku heleni ka Israyele tanihi vanhu lava hlawuriweke, swi kombisa leswaku xivangelo lexikulu lexi endleke leswaku Vayuda va khunguvanyeka eku amukeleni ka Mesiya wa vona, a ku ri hikuva a va swi tiva leswaku Rito ra Xikwembu eku sunguleni ka matimu ya ntwanano wa vona a ri kombisa leswaku Yena i Xikwembu xin’we. I xiphiqo lexikulu njhani!

> And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.

> Kudian udah nya sida nadai berani nanya Iya agi sebarang tanya. Lalu Iya bejaku ngagai sida, “Baka ni ku sida nyebut Kristus nya anak David? Tang David empu bejaku dalam bup Masmur, ‘Tuhan bejaku ngagai Tuanku, Diau nuan ba sebelah kanan Aku, nyentukka Aku ngaga munsuh nuan nyadi alas kaki nuan.’ Enti baka nya, David nyebut Iya ‘Tuan’; baka ni Iya ulih nyadi anak iya?” Luke 20:40–44.

This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.

Ini adalah masa pertanyaan dan jawapan yang terakhir bagi orang-orang Yahudi, kerana sesudah interaksi itu, “they durst not ask Him any question at all.” Dia baru sahaja menjawab pertanyaan terakhir dalam pelayanan-Nya bagi rumah yang hilang itu (dan dalam naratif nubuat sentiasa ada rumah yang hilang), lalu Dia mengemukakan persoalan tentang nama-Nya sebagai “the Son of David,” dan oleh itu sebagai Mesias. Sepanjang tiga tahun setengah itu, pertikaian tersebut merangkumi pelbagai nama-Nya, yang melambangkan watak dan sifat-Nya. Nama-Nya disentuh pada permulaan, pada pembaptisan-Nya, dan kemudian dalam interaksi terakhir-Nya dengan rumah yang hilang itu pada kemasukan kemenangan dan di salib, antara petikan-petikan lain dalam kitab-kitab Injil.

> “The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.

> “Orang Farisi telah berkumpul rapat di sekeliling Yesus ketika Ia menjawab pertanyaan ahli Taurat itu. Lalu Ia berpaling dan mengajukan suatu pertanyaan kepada mereka: ‘Apakah pendapatmu tentang Kristus? Anak siapakah Ia?’ Pertanyaan ini dimaksudkan untuk menguji kepercayaan mereka mengenai Mesias,—untuk menunjukkan apakah mereka memandang Dia hanya sebagai manusia atau sebagai Anak Allah. Serempak suara-suara menjawab, ‘Anak Daud.’ Inilah gelar yang telah diberikan nubuat kepada Mesias. Ketika Yesus menyatakan keilahian-Nya melalui mukjizat-mukjizat-Nya yang besar, ketika Ia menyembuhkan orang sakit dan membangkitkan orang mati, orang banyak telah bertanya di antara mereka sendiri, ‘Bukankah ini Anak Daud?’ Perempuan Siro-Fenisia, Bartimeus yang buta, dan banyak orang lainnya telah berseru kepada-Nya memohon pertolongan, ‘Kasihanilah aku, ya Tuhan, Engkau Anak Daud.’ Matius 15:22. Ketika memasuki Yerusalem dengan menunggangi keledai, Ia telah disambut dengan seruan sukacita, ‘Hosana bagi Anak Daud: Diberkatilah Dia yang datang dalam nama Tuhan.’ Matius 21:9. Dan anak-anak kecil di Bait Suci pada hari itu telah menggemakan pengakuan sukacita itu. Tetapi banyak orang yang menyebut Yesus Anak Daud tidak mengenali keilahian-Nya. Mereka tidak memahami bahwa Anak Daud itu juga adalah Anak Allah.”

> “In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.

> “Sebagai jawapan kepada pernyataan bahawa Kristus ialah Anak Daud, Yesus berkata, ‘Bagaimanakah maka Daud di dalam Roh [Roh Ilham daripada Allah] memanggil Dia Tuhan, dengan berkata, Tuhan berfirman kepada Tuanku: Duduklah di sebelah kanan-Ku, sehingga Aku menjadikan musuh-musuh-Mu sebagai tumpuan kaki-Mu? Jika Daud memanggil Dia Tuhan, bagaimanakah Dia anaknya? Dan tidak seorang pun dapat menjawab-Nya sepatah kata pun, dan sejak hari itu tidak seorang pun berani lagi menanyakan apa-apa soalan kepada-Nya.’” The Desire of Ages, 609.

His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.

ការចាក់​ប្រេង​តាំង​របស់​ទ្រង់​ជា​ព្រះមេស្ស៊ី និង​ការ​ទំនាក់ទំនង​ចុងក្រោយ​របស់​ទ្រង់​ជាមួយ​អ្នក​ទាំងឡាយ​ដែល​ទ្រង់​បាន​យាង​មក​ដើម្បី​សង្គ្រោះ គឺ​ពាក់ព័ន្ធ​នឹង​ភាព​ជា​ព្រះ​របស់​ទ្រង់ និមិត្តសញ្ញា​នៃ​ព្រះនាម​របស់​ទ្រង់ ហើយ​ជា​ពិសេស​ច្បាប់​នៃ​ការ​លើក​ឡើង​ជា​លើក​ដំបូង។ ព្រះយេស៊ូវ​បញ្ចប់​កិច្ចការ​ដោយ​ផ្ទាល់​របស់​ទ្រង់​ចំពោះ​ជន​ជាតិ​យូដា ដោយ​ប្រើ​ប្រវត្តិ​របស់​ដាវីឌ​ពិត​ប្រាកដ ដើម្បី​បង្រៀន​អំពី​ដាវីឌ​ខាង​វិញ្ញាណ។ ហេតុ​អ្វី​បាន​ជា​ស្តេច​ដាវីឌ​និយាយ​អំពី​ពេល​ដែល​ព្រះអម្ចាស់​មាន​បន្ទូល​ទៅ​កាន់​ព្រះអម្ចាស់​ឲ្យ​គង់​លើ​បល្ល័ង្ក​ជាមួយ​ទ្រង់? ពីព្រោះ​ស្តេច​ដាវីឌ​នៅ​ដើម​ដំបូង តំណាង​ឲ្យ​ស្តេច​ដាវីឌ​ខាង​វិញ្ញាណ​នៅ​ទី​បញ្ចប់។ មធ្យោបាយ​តែ​មួយ​គត់​ដើម្បី​យល់​យ៉ាង​ត្រឹម​ត្រូវ​អំពី​សេចក្តី​ថ្លែង​ចុងក្រោយ​របស់​ព្រះយេស៊ូវ​ទៅ​កាន់​វង្សត្រកូល​ដែល​បាត់បង់ គឺ​ត្រូវ​អាច​អនុវត្ត​ច្បាប់​នៃ​ការ​លើក​ឡើង​ជា​លើក​ដំបូង ដែល​មិន​អាច​ធ្វើ​បាន​ទេ ប្រសិន​បើ​អ្នក​មិន​ស្គាល់​ច្បាប់​នោះ។

His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…

Kenyataan terakhir-Nya kepada rumah yang hilang itu memerlukan pemahaman akan kaedah sebutan pertama agar dapat difahami. Yesus menggunakan Daud dan Anak Daud untuk menyampaikan kebenaran kepada rumah yang hilang itu dalam kenyataan terakhir-Nya. Lagipun, mereka sememangnya ialah keturunan rumah Daud. Oleh itu, Yesus mengambil bapa itu (Daud) lalu mengarahkannya kepada (Anak Daud), dan Dia juga mengambil anak itu (Daud) lalu mengarahkannya kepada bapanya (Daud). Dia memalingkan Bapa kepada anak itu sebagaimana mesej Elia dinubuatkan akan melakukannya pada “hari-hari terakhir.” Itulah mesej terakhir-Nya kepada Israel purba yang harfiah, dan itu ialah suatu mesej Elia, kerana mesej itu berasaskan kaedah sebutan pertama. Maka, kaedah sebutan pertama itu juga meneguhkan mesej Yesus sebagai suatu mesej Elia berdasarkan kaedah itu sendiri. Kaedah sebutan pertama menuntut bahawa jika mesej Elia oleh Yohanes Pembaptis ialah yang pertama daripada mesej amaran terakhir kepada rumah Israel yang hilang, maka mesej terakhir yang diberikan kepada mereka juga mestilah mesej Elia. Dan demikianlah adanya…

All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.

หลังจากกล่าวทั้งหมดนี้แล้ว บัดนี้ข้าพเจ้าขอสรุปประเด็นหนึ่งจากทั้งหมดนั้น ซึ่งตั้งอยู่บนหลักแห่งการกล่าวถึงครั้งแรก—อัลฟาและโอเมกา ในปฐมกาลของอิสราเอลโบราณ ได้เกิดการโต้เถียงกันเกี่ยวกับความเข้าใจว่า พระเจ้าทรงเป็นผู้ใด และทรงเป็นสิ่งใด อันเป็นแบบอย่างล่วงหน้าของการโต้เถียงเดียวกันนั้นในวาระสุดท้ายของอิสราเอลโบราณ ในวาระสุดท้ายของอิสราเอลโบราณ พระราชกิจของพระคริสต์รวมถึงการทรงสอนวงศ์วานอิสราเอลที่หลงหายว่า พระเจ้าทรงเป็นผู้ใด และทรงเป็นสิ่งใด ในประวัติศาสตร์แห่งวาระสุดท้ายนั้น ได้มีการต่อต้านพระคริสต์ซึ่งตั้งอยู่บนความจริงดั้งเดิมที่ได้รับการสถาปนาไว้แล้วตั้งแต่ปฐมกาล อิสราเอลฝ่ายวิญญาณในยุคปัจจุบันจะมีลักษณะเชิงพยากรณ์อย่างเดียวกันนี้ในประวัติศาสตร์ของตน

At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.

Pada permulaan Adventisme, para sejarawan memberitahukan kepada kita bahawa golongan Millerit pada asasnya terdiri daripada dua denominasi Kristian, iaitu Methodist dan Christian Connection. Kepercayaan utama Methodisme berasaskan penghayatan gaya hidup Kristian yang benar. Mereka mempunyai “kaedah” itu. Kepercayaan utama Christian Connection boleh diringkaskan sebagai penentangan terhadap doktrin Tritunggal Katolik.

As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?

Setakat yang telah dicapai oleh penyelidikan saya, hampir seluruh kepemimpinan kaum Millerit berpegang pada doktrin Christian Connection itu. Terdapat banyak cabang Gerakan Reformasi Advent Hari Ketujuh (SDARM) yang masih berpegang pada dan memajukan pemahaman asli kaum Millerit tentang “anti-trinitarianisme.” Suatu dilema (dan sumber kontroversi semasa) bagi mereka yang mempertahankan pemahaman para perintis ialah, dan akan sentiasa menjadi, bagaimana harus menanggapi banyak dan pelbagai petikan di mana Sister White secara langsung menentang kedudukan doktrin yang mereka pegang dan mereka majukan?

> “I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’

> “Saya diperintahkan untuk mengatakan, bahawa pendapat mereka yang sedang mencari gagasan saintifik yang maju tidak boleh dipercayai. Gambaran-gambaran seperti yang berikut dikemukakan: ‘Bapa adalah seperti terang yang tidak kelihatan; Anak adalah seperti terang yang diwujudkan; Roh adalah terang yang dicurahkan ke merata tempat.’ ‘Bapa adalah seperti embun, wap yang tidak kelihatan; Anak adalah seperti embun yang terkumpul dalam bentuk yang indah; Roh adalah seperti embun yang jatuh ke tempat kehidupan.’ Satu lagi gambaran: ‘Bapa adalah seperti wap yang tidak kelihatan; Anak adalah seperti awan kelabu yang berat; Roh adalah hujan yang telah turun dan bekerja dengan kuasa yang menyegarkan.’”

> “All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.

> “Semua gambaran spiritualistis ini hanyalah kesia-siaan belaka. Semuanya tidak sempurna dan tidak benar. Gambaran-gambaran itu melemahkan dan merendahkan Kemuliaan yang tidak dapat dibandingkan dengan rupa apa pun yang berasal dari bumi. Allah tidak dapat dibandingkan dengan benda-benda yang telah dibuat oleh tangan-Nya. Semua itu hanyalah hal-hal duniawi belaka, yang menderita di bawah kutuk Allah karena dosa manusia. Bapa tidak dapat dilukiskan melalui hal-hal yang berasal dari bumi. Bapa adalah seluruh kepenuhan Ke-Allahan secara jasmani, dan tidak kelihatan bagi pandangan manusia fana.”

> “The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> “Anak itu ialah seluruh kepenuhan Ketuhanan yang dinyatakan. Firman Tuhan menyatakan Dia sebagai ‘gambaran nyata diri-Nya.’ ‘Karena begitu besar kasih Tuhan akan dunia ini, sehingga Ia telah mengaruniakan Anak-Nya yang tunggal, supaya setiap orang yang percaya kepada-Nya tidak binasa, melainkan beroleh hidup yang kekal.’ Di sini diperlihatkan kepribadian Bapa.

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.

> “Penolong yang dijanjikan Kristus untuk diutus sesudah Ia naik ke surga, ialah Roh dalam seluruh kepenuhan Keallahan, yang menyatakan kuasa kasih karunia ilahi kepada semua orang yang menerima dan percaya kepada Kristus sebagai Juruselamat pribadi. Ada tiga pribadi yang hidup dari trio surgawi; dalam nama ketiga kuasa besar ini—Bapa, Anak, dan Roh Kudus—mereka yang menerima Kristus oleh iman yang hidup dibaptiskan, dan kuasa-kuasa ini akan bekerja sama dengan para warga surga yang taat dalam usaha mereka untuk menghidupi kehidupan yang baru di dalam Kristus.” Special Testimonies, Series B, number 7, 62, 63.

The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.

Perikop itu mengenal pasti “sentimen mereka yang” sedang mentakrifkan Bapa, Anak, dan Roh dengan “perkara-perkara dunia.” Kemudian dia berkata, “Bapa tidak dapat dihuraikan dengan perkara-perkara dunia.” Perhatikan dua perkara yang dikemukakannya, walaupun salah satunya mungkin kedengaran seperti suatu percanggahan. Dia sedang mengenal pasti suatu gambaran palsu tentang Keallahan yang, jika anda mahu, mengenal pasti tiga allah. Itu ialah suatu gambaran palsu tentang Keallahan, tetapi dia tidak memberikan sebarang ulasan tentang hakikat bahawa takrif palsu tentang Keallahan itu juga tidak benar kerana jumlah allah dalam Keallahan itu salah.

Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.

ఇంకా గమనించండి: ఆమె తండ్రిని వర్ణించుటకు భూమ్య సంబంధమైన విషయాలను ఉపయోగించలేమని చెబుతోంది. ఆ ప్రకటనలోనే, ఆమె స్వయంగా భూమ్య విషయాలనే ఉపయోగిస్తోంది. పిల్లలు, తల్లులు, తండ్రులు, అత్తలు, మేనబంధువులు కలిగియుండేవారు మనుష్యులే. మరియు యేసు మనకు చెబుతున్నది ఏమనగా, కొత్తగా చేయబడిన భూమిలోని పరలోకంలో ఇక వివాహం ఉండదు, ఎందుకంటే మనము దూతలవలె ఉంటాము. అబ్బాయి దూతలు గానీ అమ్మాయి దూతలు గానీ లేరు. మనుష్యులు పరస్పర సంబంధాలను నిర్వచించుటకు ఉపయోగించే పదాలను దేవుడు తన స్వభావము మరియు గుణశీలతను మనకు బోధించుటకు వినియోగించినాడు; అయితే దేవుని గుణశీలత మరియు స్వభావము విషయమై మనుష్యులకు బోధించుటకు ప్రేరణ ఉపయోగించిన “భూమ్య విషయాలు” కూడ అపూర్ణమైనవే.

We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.

ဤသို့ ကျွန်ုပ်တို့အား အသိပေးထားသည်— “ကောင်းကင်ဆိုင်ရာ သုံးပါးတစ်စု၌ အသက်ရှင်တော်မူသော ပုဂ္ဂိုလ် သုံးပါး ရှိကြသည်” … “ခမည်းတော်၊ သားတော်၊ သန့်ရှင်းသော ဝိညာဉ်တော်” ဟူ၍။ ဤပုဂ္ဂိုလ် သုံးပါးနှင့် မြေကြီးဆိုင်ရာ ဝိညာဏ်ဝါဒီ သဘောထားများကို ချိတ်ဆက်သတ်မှတ်ခြင်းသည် စက်ဆုပ်ဖွယ်ရာ ဖြစ်သော်လည်း၊ “ဤမဟာတန်ခိုး သုံးပါး၏ နာမတော်” ကို ဘုရားသခင်၏ သဘောသဘာဝအပေါ် ကျမ်းစာအရ သတ်မှတ်ဖော်ပြချက်နှင့် ချိတ်ဆက်သတ်မှတ်ခြင်းမှာ စက်ဆုပ်ဖွယ်ရာ မဟုတ်ပေ။

The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.

Nabiah perempuan itu berkata bahwa “nama” dari tiga kuasa besar yang membentuk Keallahan ialah Bapa, Anak, dan Roh Kudus. Seperti halnya setiap kebenaran Alkitab, apabila dihimpunkan baris demi baris, kesaksian yang lengkap harus terdiri daripada setiap penanda jalan yang telah dinyatakan. Kesaksian para nabi harus digabungkan. Daniel memberikan nama Palmoni kepada Kristus (di antara nama-nama lain, tetapi ini hanya satu contoh). Yohanes menyebut Dia Alfa dan Omega, dan Musa menyebut Dia Yehova. Menurut Ellen White, nama-Nya ialah Bapa, Anak, dan Roh Kudus.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “सेतान आ… दाल्’बे-बाहामा थाखो मोजां नोङा थाखाय मिथ्या जिनिसखौ हाबाफोरनायाव थासारो—सोत्थिखौ फिसानायनि थाखाय। सेताननि जोबथा फोसावनायखौ होनोआगासिनो, इमानि गुदि देसि फोसावनायआ देवनि आत्मानि गवाहीखौ बिफां हानायजों गैयै। ‘जायगायाव द्रष्टि गैया, बे जायगायानि मानुहाफोरा नष्ट जायो’ (Proverbs 29:18)। सेतानआ गोजोन गोथावजों, बेलाय-बेलाय गेजेर गोनांथिआव आरो बेलाय-बेलाय कारबारनायफोरजों, देवनि थाखानायनि होरनि मानुहाफोरनि सोत्थि गवाहीआव गनायनायखौ दांदां खालामनो मिहिना खालामगोन।”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Akan dibangkitkan suatu kebencian terhadap Kesaksian-kesaksian yang bersifat satanis. Cara kerja Iblis ialah menggoyahkan iman jemaat-jemaat terhadapnya, dengan alasan ini: Iblis tidak dapat memperoleh jalan yang begitu terbuka untuk memasukkan tipu dayanya dan membelenggu jiwa-jiwa dalam khayalannya jika amaran-amaran, teguran-teguran, dan nasihat-nasihat dari Roh Allah diperhatikan.” Selected Messages, buku 1, 48.

A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.

រំពេចមួយពីអត្ថបទនេះ។ យ៉ូហានត្រូវបាននិរទេសទៅកាន់កោះប៉ាតម៉ុស ព្រោះព្រះបន្ទូលរបស់ព្រះ និងសក្ខីភាពនៃព្រះយេស៊ូវ។ សាររបស់ទេវតាទីបីមានក្រុមអ្នកស្តាប់គោលដៅពីរ៖ អ្នកដែលនៅក្រៅអាដវេនទីស និងអ្នកដែលនៅក្នុងអាដវេនទីស។ យ៉ូហានតំណាងឲ្យអាដវេនទីសម្នាក់ ដែលមិនត្រឹមតែត្រូវបានលោកិយបៀតបៀន ដោយសារការគោរពប្រតិបត្តិរបស់គាត់ចំពោះព្រះគម្ពីរប៉ុណ្ណោះទេ ប៉ុន្តែគាត់ក៏ត្រូវបានបៀតបៀនផងដែរ ដោយសារការគោរពប្រតិបត្តិរបស់គាត់ចំពោះសំណេររបស់ព្រះវិញ្ញាណនៃការព្យាករណ៍។ ការបៀតបៀនដែលត្រូវបានលើកឡើងប្រឆាំងនឹងព្រះវិញ្ញាណនៃការព្យាករណ៍ មកពីខាងក្នុង មិនមែនពីខាងក្រៅទេ។

At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.

Pada permulaan sejarah Israel purba, setelah empat ratus tahun di Mesir, mereka yang seharusnya menjadi umat perjanjian pilihan tidak lagi memelihara hari Sabat. Mereka tidak mengenal tabiat atau hakikat Kristus. Mereka berpegang pada kesalahfahaman tentang Tuhan yang telah mereka serapkan semasa dalam penawanan. Kesepuluh tulah; pembebasan di Laut Merah; manna dari syurga; tempat suci dan segala perabotnya; upacara-upacara kudus; pelataran, Tempat Kudus dan Tempat Mahakudus; hukum Allah; Gunung Batu yang mengikuti mereka; air yang keluar dari Gunung Batu yang mengikuti mereka, bahkan ular pada tiang sekalipun—semuanya dimaksudkan untuk menambah pengetahuan tentang Tuhan dalam umat pilihan-Nya. Itulah suatu pendidikan yang bertahap. Pendidikan yang bertahap itu berterusan sehingga ahli-ahli Taurat “tidak berani lagi menanyakan apa-apa kepada-Nya,” lalu Dia menunjukkan pokok terakhir yang akan mereka bincangkan secara terbuka dengan-Nya, dan hal itu berkaitan dengan nama Daud serta siapa dan apakah Kristus itu.

At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.

Pada permulaan Israel rohani modern, setelah 1260 tahun di Babilon rohani, mereka yang seharusnya menjadi umat perjanjian pilihan tidak lagi memelihara Sabat. Mereka tidak mengenal tabiat atau hakikat Kristus. Mereka berpegang pada kesalahpahaman tentang Allah yang telah mereka tanamkan selama berada dalam pembuangan. Sejarah Adventisme dengan segala penanda jalannya, kemurtadan, kompromi, dan pergumulan internalnya mencapai suatu titik pada tahun 1880-an ketika The Desire of Ages diterbitkan. Diabadikan dalam buku itu pada halaman 671 terdapat suatu pemahaman tentang Keallahan yang telah berkembang jauh melampaui pemahaman yang berasal dari abad kedelapan belas.

Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).

អ៊ីស្រាអែលបុរាណមានវិវាទមួយនៅចុងបញ្ចប់នៃប្រវត្តិសាស្ត្ររបស់ខ្លួន ដែលកើតឡើងដោយសារការយល់ដឹងអំពីព្រះជាម្ចាស់ត្រីឯកយ៉ាងមានកម្រិត មូលដ្ឋានលើការយល់ដឹងដែលបានមកពីប្រវត្តិសាស្ត្រដើមកំណើតរបស់ពួកគេ។ សក្ខីភាពរបស់ព្រះយេស៊ូវបានមានប្រសាសន៍ថា មិនថាជាព្រះវរបិតា ព្រះបុត្រា ឬព្រះវិញ្ញាណបរិសុទ្ធ ក៏ដោយ ពួកព្រះអង្គទាំងអស់គឺជា «ភាពពេញលេញនៃព្រះជាម្ចាស់ត្រីឯកក្នុងរូបកាយ» (Colossians 2:9)។ សក្ខីភាពព្រះគម្ពីរបានមានប្រសាសន៍ថា «ឱ​អ៊ីស្រាអែល​អើយ ចូរស្តាប់៖ ព្រះអម្ចាស់ ជាព្រះនៃយើង គឺជាព្រះអម្ចាស់តែមួយ» (Deuteronomy 6:4)។

Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.

Israel moden berpegang kepada pelbagai pandangan tentang Ketuhanan, dan hanya satu sahaja yang benar. Pada pengakhiran Israel moden, Tuhan akan menyelesaikan pekerjaan menyingkapkan tabiat-Nya dengan berbuat demikian sementara masa percubaan masih berlanjutan. Itulah yang telah dilakukan-Nya bagi orang Yahudi, dan Dia tidak pernah berubah. Adalah pasti bahawa kita akan terus bertumbuh dalam pemahaman kita tentang sifat dan tabiat Tuhan sepanjang kekekalan, namun telah ada satu garis nubuat yang bertujuan tentang kebenaran yang memperlihatkan usaha-usaha Tuhan untuk mendidik umat-Nya mengenai diri-Nya sendiri, dan sejarah itu merupakan sebahagian daripada pendidikan yang sedang diusahakan-Nya untuk diajarkan sekarang, dan maklumat yang terdapat dalam firman nubuat berkenaan proses pendidikan itu menandai suatu pengakhiran perbincangan yang bersesuaian dengan penutupan masa percubaan.

> “Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.

> “Kristus adalah Anak Allah yang telah ada sebelumnya, yang ada dengan sendirinya…. Dalam berbicara tentang pra-eksistensi-Nya, Kristus membawa pikiran kembali menembusi zaman-zaman tanpa tarikh. Dia meyakinkan kita bahawa tidak pernah ada suatu masa ketika Dia tidak berada dalam persekutuan yang akrab dengan Allah yang kekal. Dia, yang suaranya sedang didengarkan oleh orang-orang Yahudi pada waktu itu, telah bersama dengan Allah sebagai seorang yang dibesarkan bersama-Nya.” Signs of the Times, 29 Ogos 1900.

> “He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.

> “O be a n’Nyame pɛ, na ɔyɛ ɔsoro nyinaa so Tumfoɔ…. Ɔno ne Ba a ɔyɛ daa, na ɔwɔ hɔ fi ne ho.”

> “While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.

> “Leha Lentšu la Molimo le bua ka botho ba Kreste ha a ne a le lefatšeng lena, le boetse le bua ka ho hlaka haholo mabapi le ho ba teng ha Hae pele. Lentšu le ne le le teng e le Sebōpuoa sa bomolimo, e le Mora oa Molimo oa ka ho sa feleng, le le bonngoeng le bonngoe le Ntat’ae. Ho tloha bosafeleng E ne e le Mokena-lipakeng oa selekane, E le Eo lichaba tsohle tsa lefatše, Bajuda le Balichaba, haeba li ne li ka Mo amohela, li neng li lokela ho hlohonolofatsoa ka Eena. ‘Lentšu le ne le na le Molimo, ’me Lentšu e ne e le Molimo.’ Pele batho kapa mangeloi ba boptjoa, Lentšu le ne le na le Molimo, ’me e ne e le Molimo.” Review and Herald, April 5, 1906.

In the passage she quotes from John’s very first words.

Dalam petikan itu dia memetik daripada kata-kata Yohanes yang paling awal.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

> Teti beresik le Jisu me udu, Jisu me udu le God; aru Jisu me udu God asü. Iji me udu teberesik God dena. Kitemtsü puthurtem ajakji aji yamai asü; aru aji maliaka kitemtsü ka dahi yamai masü. John 1:1–3.

In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.

Pada mulanya ada sekurang-kurangnya dua Allah, kerana Yohanes baru sahaja berkata, “Firman itu adalah Allah dan bersama-sama dengan Allah.” Dalam ayat pertama Kitab Kejadian, perkataan Ibrani “Elohim” diterjemahkan sebagai Allah. Sering kali dalam firman Allah, “Elohim” ditempatkan dalam suatu struktur tatabahasa untuk mengenal pasti Allah yang tunggal, namun demikian, perkataan itu tetap berbentuk jamak. Yohanes menyingkirkan pertimbangan bahawa “Elohim” dalam ayat itu ialah Allah yang tunggal melalui kesaksiannya yang kedua tentang hal tersebut. Kesaksiannya menetapkan sekurang-kurangnya dua Allah.

More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.

Bagi golongan anti-Trinitarian yang mengaku menjunjung Roh Nubuatan, hal yang lebih meresahkan ialah bahwa pada mulanya “Roh Allah melayang-layang di atas permukaan air.” Apakah “Roh” yang melayang-layang di atas air itu adalah Bapa atau Anak, ataukah Ia adalah pribadi ketiga dari trio surgawi sebagaimana Saudari White menyebut-Nya? Tiga ayat pertama Yohanes dalam Injilnya diikuti oleh kata-kata ini.

> In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:4, 5.

> Di dalam Dia ada hidup; dan hidup itu ialah terang manusia. Dan terang itu bercahaya di dalam kegelapan; tetapi kegelapan itu tidak memahaminya. Yohanes 1:4, 5.

The reference to light and dark is in complete agreement with the beginning of Genesis which says.

Go umakiwa ku lesedi le go swifala go dumelelana ka botlalo le mathomo a Genesise ao a rego.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.

> Тэгээд Бурхан, «Гэрэл бий болог» гэж айлдав; тэгэхэд гэрэл бий болов. Бурхан гэрлийг сайн болохыг үзээд, гэрлийг харанхуйгаас салгав. Эхлэл 1:3, 4.

We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”

Kami akan kembali sebentar lagi kepada kedua-dua petikan selari tentang terang yang menjadi pokok perbincangan dalam kisah penciptaan yang menyusul selepas pengenalan tentang Ketuhanan. Pada mulanya, kebenaran pertama yang dibicarakan ialah susunan atau hakikat Ketuhanan. Namun petikan itu tidak berhenti sehingga fasal dua ayat tiga, di mana kita mendapati bahawa tiga kata terakhir dalam kisah penciptaan bermula dengan tiga huruf Ibrani yang bersama-sama membentuk perkataan yang diterjemahkan sebagai “kebenaran.”

The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.

Tsa dikhang tsa pelego e re tsebagatsa Bomodimo, morago e bea pele thata ya tlholo ya Lefoko la Gagwe, mme e feleletsa temana eo ka mosaeno wa bomodimo o emetseng boammaaruri, molaetsa wa moengele wa boraro, le leina la Modimo jaaka le emetswe ke Alefa le Omega.

> And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.

> Ka ka letsatsi la bosupa Modimo a fetsa tiro ya gagwe e a neng a e dirile; mme a ikhutsa ka letsatsi la bosupa mo tirong tsotlhe tsa gagwe tse a neng a di dirile. Mme Modimo a segofatsa letsatsi la bosupa, a le itshepisa; gonne mo go lone o ne a ikhutsa mo tirong tsotlhe tsa gagwe tse Modimo a neng a di bopa a ba a di dira. Genesise 2:2, 3.

The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.

A ƙala ùban màm gà dak ì röp Wäajok ke Dɔ lɔŋ yeŋ piny ë bɛn e cɛt kɔc ke ca kuɛny. E cɔl kɔr ku pial guɔp: “Dɔ,” “akɛl,” ku “akɔl,” e ca nyuɔth cɔl piny ë bɛ̈n cɔl ku, ku atir e cɛt, e ca nyuɔth Nhin Cabath ë tueŋ ŋut. Cabath, e cɔl ye riɛl akɛl, ku e cɔl ye nyuɔth abɛn thok de Dɔ ku baai de kɔk de ye ca luel. “Àniɛ̈t” ë nyuɔth ku acï guɔp arɔ̈u arɔ̈u ma bɛ̈n e cɔl guɔp pial ke gɛ̈l ë tueŋ ku acɔl guɔp pial ë cɔl akɛl. Athöör e cɛt nyuɔth ye Cabath kù a̱niɛ̈t nhialic ë riɛl, ë dit ku ë ye jiɛl ë mïth; ku ë tueŋ ku a̱nyuɔthic, guɔp pial ka̱k ë nyuɔth yiic pial ke cɔl ke malaika ke kɛc, de rou, ku de toi. Ku ëyen, e cɔl ye piny kɔk ë rot ë bɛ̈n Baibol, Cabath ku cɔl ye nyuɔth de pa̱t akɛl de Dɔ acï nyuɔth a̱thɛɛr ku cɔl ye ka̱ŋ a̱tɔ̈ɔ̈c ë tueŋ thïn de ŋɛɛt. Buka de ruɔt ë Baibol e cɔl ye ka̱nyin de toi ku cɔl ye cɔk de la̱t ku athöör de Jɔn ë guɔp de yeŋ gɔspel.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

> Yohane kwa makanisa saba yaliyo katika Asia: Neema na iwe kwenu, na amani, zitokazo kwake yeye aliyeko, aliyekuwako, na ajaye; na zitokazo kwa wale Roho saba walio mbele ya kiti chake cha enzi; na zitokazo kwa Yesu Kristo, aliye shahidi mwaminifu, mzaliwa wa kwanza wa waliokufa, na mkuu wa wafalme wa dunia. Kwake yeye aliyetupenda, akatuosha dhambi zetu katika damu yake mwenyewe, naye ametufanya kuwa wafalme na makuhani kwa Mungu na Baba yake; utukufu na mamlaka viwe kwake milele na milele. Amina. Tazama, yuaja pamoja na mawingu; na kila jicho litamwona, nao pia waliomchoma; na kabila zote za dunia zitaomboleza kwa sababu yake. Naam, Amina. Mimi ni Alfa na Omega, mwanzo na mwisho, asema Bwana, yeye aliyeko, aliyekuwako, na ajaye, Mwenyezi.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:4–11.

> Ndzi Yohane, loyi na mina ndzi nga makwenu, ni munghana wa n’wina eku xanisiweni, ni le ku fumeni, ni le ku tiyiseleleni ka Yesu Kriste, a ndzi ri exihlaleni lexi vuriwaka Patimosi hikwalaho ka rito ra Xikwembu ni hikwalaho ka vumbhoni bya Yesu Kriste. A ndzi ri eMoyeni hi siku ra Hosi, kutani ndzi twa endzhaku ka mina rito lerikulu, onge ra mhalamhala, ri ku: Hi mina Alfa na Omega, lowo sungula ni wa makumu; kutani, Leswi u swi vonaka, swi tsale ebukwini, u yi rhumela eka tikereke ta nkombo leti nga eAsia; eEfesa, na le Simirna, na le Pergamo, na le Tiyatira, na le Sarda, na le Filadelfia, na le Lawodikiya. Nhlavutelo 1:4–11.

The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.

Ayat-ayat pertama dari pasal satu Wahyu mengenal pasti pekabaran amaran terakhir serta bagaimana pekabaran itu disampaikan daripada Allah kepada umat manusia. Ayat-ayat itu juga menyatakan bahawa itulah Wahyu Yesus Kristus, dengan demikian menandai suatu perbezaan antara kitab Wahyu dan kitab Daniel. Yang satu ialah nubuat, yang satu lagi ialah wahyu.

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

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

In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”

Di buku Wahyu terdapat rangkaian-rangkaian nubuat yang harus dikenali dan disatukan, baris demi baris. Semua rangkaian nubuat itu berakhir dalam kitab Wahyu, tetapi kitab yang dimeteraikan itu bukanlah kitab Wahyu, dan bukan pula sekadar kitab Daniel yang dimeteraikan; melainkan yang dimeteraikan dalam kitab Daniel ialah “bagian dari nubuat Daniel yang berkenaan dengan hari-hari terakhir.”

The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.

“Mikrom sombrem” tohoñ a xamme ci anam gu yàgg, waaye ngir xam ko ni ay wax yu ndawoo ci yoonu wax ju Sell ji, (te loolu lañuy nekke) soxla na nu itam seet ndax waxin “mikrom sombrem” am na simbolism bu yonent bi ci moom. “Mikrom sombrem” mooy ab jamono ju njëkk ci taarixu yonent, te am na yoon yu bare yu ko di dëggal. Yaakaar naa ne dinaa feeñal taarix boobu ci lu yàggul. Ci lu mat a mat, mooy taarixu 1798 ba keraag tëjje waxtu mbugal. Benn yoon ngir xàmmee loolu mooy ne, ci liggéeyu kër yàlla gu dëgg ga, amoon na benn bés ci at mi mi nga xam ne moo doon tegtal àtte, te loolu mooy Bésub Jéggalu. Ceremonie bu dëgg boobu dafa doon misaal lu jigéen buñuy wax anti-typical Day of Atonement, ni Sister White ko tudd. Bésub Jéggalu bu yonent walla bu ruu mooy tegtal “mikrom sombrem” yi ci waxtu mbugal; mooy tegtal jamonoy àtte bu mujj bi.

The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.

Prophecy e nga Danjel që ishte vulosur ishte dyfishe. Kishte një prophecy në lidhje me ditët e fundit, të cilën Milleritët e njohën, e cila shpallte hapjen e judgment. Ai pasazh i Danjelit përfaqësohet nga vegimi i lumit Ulai në kapitujt tetë dhe nëntë. Prophecy-ja tjetër që ishte vulosur në Danjel shpall mbylljen e judgment-it, dhe fundin e Adventizmit, dhe fundin e Shteteve të Bashkuara, dhe fundin e botës. Ai vegim përfaqësohej nga lumi Hiddekel.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.

> “Lerumo le Daniele a le amogetseng go tswa go Modimo le ne le neilwe ka mo go kgethegileng bakeng sa metlha eno ya bofelo. Diponatshegelo tse a di boneng fa mabopong a Ulai le Hiddekel, dinoka tse dikgolo tsa Shinare, jaanong di mo tseleng ya go diragadiwa, mme ditiragalo tsotlhe tse di boleletsweng pele di tla tloga di diragala.” Testimonies to Ministers, 112, 113.

The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed in 1989 when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”

Pono ya Ulai yikafukululwa mu 1798 ndipo yikukamba za malo ghakupatulika gha Chiuta na ŵanthu Ŵake. Pono ya Hiddekel yikafukululwa mu 1989 apo, nga umo vikulongosoreka mu Daniel chaputara 11, vesi 40, vyaru ivyo vikwimira Union yakale ya Soviet vikapyoloka na upapa pamoza na United States, ndipo yikukamba za ŵalwani ŵa ŵanthu ŵa Chiuta. Pono ziŵiri izi zikugwira ntchito nga ni umo mpingo seveni na vikhorwa seveni vikuchitira mu buku la Chivumbuzi. Yimoza ni mbiri ya mkati ya mpingo ndipo yinyake ni mbiri ya kuwaro ya mpingo, ndipo zose ziŵiri zikuyenda mu nyengo yose ndipo zili “chomene kuŵa vya” “mazuŵa ghaumaliro agha.”

But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.

Tetapi meskipun kita diberitahu bahwa kitab Wahyu bukanlah kitab yang termeterai, kita juga diberitahu bahwa kitab itu adalah kitab yang termeterai.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “வெளிப்படுத்தல் ஒரு முத்திரையிடப்பட்ட புத்தகம்; ஆயினும் அது திறக்கப்பட்ட புத்தகமும் ஆகும். இந்தப் பூமியின் வரலாற்றின் கடைசி நாட்களில் நிகழவிருக்கும் அதிசயமான சம்பவங்களை அது பதிவு செய்கிறது. இந்தப் புத்தகத்தின் போதனைகள் உறுதியானவை; மறைவானவையோ புரிந்துகொள்ள முடியாதவையோ அல்ல. இதில், தானியேலில் இருப்பதுபோல அதே தீர்க்கதரிசன வரிசை மீண்டும் எடுத்துரைக்கப்படுகிறது. சில தீர்க்கதரிசனங்களை தேவன் மறுபடியும் கூறியுள்ளார்; இவ்வாறாக அவற்றிற்கு முக்கியத்துவம் கொடுக்கப்பட வேண்டும் என்பதை அவர் காட்டியுள்ளார். மிகுந்த விளைவற்றவற்றை ஆண்டவர் மறுபடியும் கூறுவதில்லை.” Manuscript Releases, volume 9, 8.

The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.

Buku Wahyu telah dimeteraibukakan karena nubuatan-nubuatan dalam Daniel telah dimeteraibukakan, dan justru baris-baris nubuatan yang telah dimeteraibukakan dalam Daniel itulah baris-baris yang sama yang terdapat dalam Wahyu. Apa yang telah dimeteraikan dalam kitab Wahyu ialah suatu bagian dari Wahyu yang secara khusus berhubungan dengan umat Allah pada “hari-hari terakhir.” Ketika Sister White menuliskan pernyataan ini, “tujuh guruh” pada waktu itu masih termeteraikan, sehingga ia menulis bahwa “itu adalah sebuah kitab yang termeteraikan.” Ia juga mengatakan bahwa kitab Daniel adalah “kitab yang telah dimeteraikan,” dalam bentuk lampau. Baginya, kitab itu telah dimeteraibukakan pada tahun 1798.

What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.

Se ileng sa kwalelwa mabapi le medumo e supago ka bophelo bja gagwe e be e se feela ditiragalo tša ka moso tšeo di emelwago ke medumo e supago, eupša kudukudu gore “medumo e supago” e emela gore mathomo a Adventism a swana le bofelo bja Adventism. “Medumo e supago” e utolla molao wa boporofeta wa bohlokwa kudu wo o nyakegago go kwešiša Kutollo ya Jesu Kriste, mola gape e utolla sebopego sa tlhago le semelo sa Modimo, e lego gore Yena ke mathomo le bofelo bja dilo ka moka. Boporofeta bo laetša gore go na le tšwelopele ya maikemišetšo ya ditherešo tšeo di amanago le tlhago le semelo sa Modimo.

Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.

Yesu, apabila dilambangkan sebagai “Singa daripada suku Yehuda”, sedang menyimbolkan pekerjaan yang dilaksanakan-Nya ketika Dia menyatakan kebenaran secara berperingkat-peringkat dan bersistem sepanjang sejarah. Dia memeteraikan firman nubuat itu, sehingga sampai pada saat dalam waktu apabila firman itu harus difahami. Dia memeteraikan dan membuka meterai kebenaran bagi maksud pengajaran. Sebagai Palmoni, Yesus ialah Penghitung Ajaib, Penguasa waktu yang mengawal sejarah-Nya. Sebagai Alfa dan Omega, Dia, antara lain, ialah Penguasa bahasa. Sebagai Singa daripada suku Yehuda, Dialah yang mengawal bila kebenaran dinyatakan kepada manusia.

In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.

Dalam Wahyu pasal satu, sesudah tiga ayat yang pertama, Ketuhanan dinyatakan sebagai tiga entitas yang berbeda.

> John to the seven churches which are in Asia: Grace be unto you, and peace,

> Johane a đi khitlang hynñiew tylli kiba ha Asia: ka jingïaineh bad ka jingïasuk kan long ha phi,

> from him which is, and which was, and which is to come;

> kuya Yena la Nga Kwuvo, na la Nga Kwalá, na la Nga Sànga Kwiza;

> and from the seven Spirits which are before his throne;

> dan daripada tujuh Roh yang ada di hadapan takhta-Nya;

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.

> Le Jesu Khriste, eo e leng paki e botegago, le leitibolo la bahu, le mmusi wa dikgosi tsa lefatshe. Tshenolo 1:4, 5.

The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.

Selelo sa buka ya bofelo ya Baebele se romela tumediso ka mokgwa o o bonalang sentle kwa kerekeng ya Modimo, e e supang Rara, Mowa le Morwa. Bokhutlo jwa Lefoko la Modimo bo boeletsa tshimologo, mme ka go dira jalo bo gatelela botlhokwa jwa go tlhaloganya ka nepo Bomodimo. Bo dira jalo ka ntlha ya bao ba tla bong e le Bafiladelfia mme ba bope ba ba dikete tsotlhe di le lekgolo le masome a manè le bonè. Ke bone batho ba bofelo ba kgolagano, ba ba neng ba tshwantshiwa go ralala methaladi ya hisetori ya kgolagano. Basupi bao, gareng ga boammaaruri jo bongwe, ba tlhoma gore Modimo o ntse a batla ka dikgato go oketsa kitso ya semelo sa Gagwe le botho jwa Gagwe go ralala hisetori ya boperofeti.

The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.

သမ္မာကျမ်းစာတွင် လူသားသည် ဘုရားသခင်၏ အသိပညာမရှိခြင်းကို အထင်ရှားဆုံး သင်္ကေတပြသောသူမှာ အဲဂုတ္တုကို ကိုယ်စားပြုသော ဖာရောဖြစ်သည်။ အဲဂုတ္တုသည် ကမ္ဘာလောကတစ်ခုလုံးကို၊ ထို့ကြောင့် လူသားမျိုးနွယ်တစ်ရပ်လုံးကို သင်္ကေတပြသည်။ ထို waymark သည် ဘုရားသခင်က မိမိ၏ နာမတော်ကို ထင်ရှားစေလိုတော်မူခဲ့သော ပကတိ ဣသရေလ၏ အစ၌ ထိုလုပ်ငန်းစဉ်ကို စတင်စေသည်။ ပကတိ ဣသရေလ၏ အဆုံး၌ ဘုရားသခင်၏ နာမတော်နှင့်ဆိုင်သော အငြင်းပွားမှုသည် ထပ်မံဖြစ်ပွားခဲ့သည်။ ပကတိ ဣသရေလ၏ အဆုံးတွင် ယေရှုသည် ဒါဝိဒ်၏ သမိုင်းကို ညွှန်ပြကာ “the rule of first mention” ကို အသုံးပြု၍ ယုဒလူတို့၏ လာအိုဒိကေယာဆန်သော မျက်စိကန်းခြင်းနှင့်စပ်လျဉ်းသော နောက်ဆုံးထုတ်ဖော်ချက်ကို ကိုယ်တော်၏ ယုဒလူတို့နှင့် ဆက်ဆံမှုတွင် အမှတ်အသားပြုတော်မူခဲ့သည်။ သူတို့သည် ကိုယ်တော် မိန့်တော်မူသည့်အရာကို နားမလည်နိုင်ကြ၊ အကြောင်းမှာ သူတို့သည် Alpha and Omega ၏ စည်းမျဉ်းကို မသိကြသကဲ့သို့၊ သူတို့ရှေ့တွင် ရပ်တည်နေသော Alpha and Omega ကိုလည်း မသိကြသောကြောင့် ဖြစ်သည်။

At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.

Pada permulaan Israel rohani, pertentangan yang dilambangkan dalam sejarah Musa menemukan padanannya. Sementara Adventisme telah menempuh sejarah “hari-hari terakhir,” banyak kesempatan untuk memahami lebih jauh tentang Alfa dan Omega telah diberikan, sama seperti yang terjadi pada Israel purba. Akan tiba suatu titik pada akhir Adventisme ketika tidak akan ada lagi pertanyaan yang diajukan, sebagaimana halnya pada zaman Kristus.

Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.

Tuah deui ngagai ayat dalam Pemandang bab satu, kitai meda pengasih enggau pemaik dikirum ari Iya ti bisi, ti udah bisi, lalu ti deka datai, enggau mega ari tujuh Roh nya, lalu mega ari Jesus. Ketuhanan nya dipandangka sebagai Jesus, tujuh Roh nya, enggau Iya ti bisi, ti udah bisi, lalu ti deka datai, nya alai meri kitai nemu bahawa Apai nya meh ti ngembuan ciri-ciri ti dipandangka sebagai Iya ti bisi, ti udah bisi lalu ti deka datai. Ciri-ciri tu nyempamaka sifat Allah Taala ti meruan belama iya. Iya endang udah semina bisi ari selama iya, lalu dalam ayat lapan enggau semilan sifat nya empu dipasaka enggau terang ngagai Jesus.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:8–11.

> Ndzi Alfa na Omega, masungulo ni makumu, ku vula Hosi Xikwembu, la nga kona, ni la a ri kona, ni la taka ku ta, wa Matimba Hinkwawo. Mina Yohane, la ndzi nga makwenu na n’wina, ni mutekaxiave eku xanisiweni, ni le ku fumeni ka Yesu Kriste, ni le ku tiyiseleleni ka Yesu Kriste, a ndzi ri exihlaleni lexi vuriwaka Patmosi, hikwalaho ka rito ra Xikwembu, ni hikwalaho ka vumbhoni bya Yesu Kriste. A ndzi ri eMoyeni hi siku ra Hosi, kutani ndzi twa endzhaku ka mina rito lerikulu, onge i ra mhalamhala, ri ku: Ndzi Alfa na Omega, lowo sungula ni lowo hetelela; kutani leswi u swi vonaka, swi tsale ebukwini, u yi rhumela eka mavandla ya nkombo lama nga eAsia; eEfesa, ni le Smirna, ni le Pergamo, ni le Tiyatira, ni le Sarda, ni le Filadelfia, ni le Lawodikiya. Nhlavutelo 1:8–11.

Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”

Mereka yang memiliki Alkitab yang mencetak perkataan Yesus dengan warna merah mengetahui bahwa dalam ayat delapan dan sebelas, Yesuslah yang sedang berbicara. Dalam ayat-ayat itu Yesus menyatakan bahwa Ia memiliki hakikat kekal yang sama dengan Bapa ketika Ia menyatakan diri-Nya sebagai “Tuhan, yang ada, dan yang sudah ada, dan yang akan datang,” dan Yesus juga menambahkan bahwa Ia adalah “Yang Mahakuasa.”

The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.

Perkara yang paling pertama dikatakan oleh Yesus pada permulaan kitab Wahyu, kitab yang menyatakan bahawa ia adalah Wahyu Yesus Kristus, ialah bahawa Dia adalah Alfa dan Omega, bahawa Dia juga kekal sebagaimana Bapa kekal, dan bahawa Dia juga ialah Allah Yang Mahakuasa. Sifat-sifat hakikat Allah merupakan kata-kata yang paling pertama dalam kitab Wahyu daripada Yesus. Sifat-sifat itu menjadi batu sandungan yang langsung bagi Adventis yang masih mempertahankan pendirian asal tentang Ketuhanan. Mereka percaya bahawa pernah ada suatu masa ketika Bapa memperanakkan Putera-Nya.

The end of the book of Revelation agrees with the beginning of the book of Revelation.

Tungkup kitab Jahyu serasi enggau pun penyaru kitab Jahyu.

The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.

Ho Tla ha Bobeli ho latela tlhaloso ea Bomolimo. Khaolong ea mashome a mabeli a metso e ’meli re fumana hore qetello ea buka e lumellana le qalo ea buka, ’me temana ea leshome le metso e ’meli e bapisa temana ea bosupa ea khaolo ea pele ka ho bua ka Ho Tla ha Bobeli.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.

> Nkay, lò, me reba ntɛm; na m’akatua ka me ho, sɛ mede bɛma obiara sɛnea ne nnwuma te. Mene Alfa ne Omega, mfiase ne awiei, de kan ne de atwa to. Nhyira ne wɔn a wɔyɛ n’ahyɛde so, na ama wɔanya hokwan akɔ nkwa dua no ho, na wɔafa apon no mu akɔ kurow no mu. Na akyiri no wɔ akraman, ne adutofo, ne aguamammɔfo, ne awudifo, ne abosonsomfo, ne obiara a ɔdɔ atosɛm na ɔyɛ. Me Yesu na masoma m’abɔfo sɛ onni saa nneɛma yi ho adanse nkyerɛ mo wɔ asafo ahorow no mu. Mene Dawid ntini ne n’asefo, anɔpa nsoromma a ɛhyerɛn no. Na Honhom no ne ayeforo no ka sɛ, Bra. Na nea ɔte no nso nka sɛ, Bra. Na nea osukɔm de no no mmra. Na obiara a ɔpɛ no, ma ɔmfa nkwa nsu no kwa. Adiyisɛm 22:12–17.

After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.

Selepas merujuk kepada Kedatangan Kedua, Yesus, sebagaimana dalam Wahyu fasal satu, memperkenalkan diri-Nya sebagai Alfa dan Omega. Kemudian Dia menambahkan perbezaan antara mereka yang akan mendengar dan mereka yang tidak akan mendengar apa yang Roh firmankan kepada jemaat-jemaat. Dia merujuk kepada proses penyampaian yang digambarkan dalam ayat satu hingga tiga dalam fasal satu, dengan menyatakan bahawa Dia telah mengutus Gabriel dengan mesej itu kepada Yohanes.

Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.

ចុងក្រោយ ព្រះអង្គត្រឡប់ទៅកាន់សេចក្តីថ្លែងការណ៍ចុងក្រោយដែលព្រះអង្គបានមានបន្ទូលទៅកាន់ពួកអាចារ្យ និងពួកផារិស៊ី នៅចុងបញ្ចប់នៃអ៊ីស្រាអែលបុរាណ។ ព្រះអង្គបានភ្ជាប់ចុងបញ្ចប់ទាំងពីរ គឺរបស់អ៊ីស្រាអែលតាមអក្សរ និងអ៊ីស្រាអែលខាងវិញ្ញាណ ឲ្យជាប់គ្នា ដោយឆ្លើយនៅក្នុងព្រះគម្ពីរវិវរណៈ សម្រាប់អ្នកទាំងឡាយនៅ «ថ្ងៃចុងក្រោយ» អំពីអ្វីដែលពួកយូដានៅ «ថ្ងៃចុងក្រោយ» របស់ពួកគេ មិនអាចយល់បាន។ ព្រះអង្គមានបន្ទូលថា ព្រះអង្គគឺជាឫស (ការចាប់ផ្ដើម) និងជាពូជពង្ស (ការបញ្ចប់) របស់ដាវីឌ។ ប្រធានបទអំពីដាវីឌ និងព្រះអម្ចាស់របស់គាត់ គឺជាសេចក្តីថ្លែងការណ៍ចុងក្រោយដែលព្រះយេស៊ូវបានមានបន្ទូលទៅកាន់ពួកយូដាដែលចេះតែជជែកដេញដោល ហើយវាជានិមិត្តរូបនៃសេចក្តីប្រកាសចុងក្រោយសម្រាប់អ្នកទាំងឡាយនៅថ្ងៃចុងក្រោយ ដែលតាមសារទៅកាន់ក្រុមជំនុំភីឡាដែលភា អះអាងថា ខ្លួនជាពួកយូដា ប៉ុន្តែមិនមែនទេ។

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Revelation 3:9, 10.

> Teng, Ka ding a Synagogue jong u Soitan, kiba ong ba ki long ki Jiw, hynrei kim long, hynrei ki shukor; teng, ngan pynlong ïa ki ba kin wan bad mane hakhmat ki kjat jong me, bad ba kin tip ba Nga la ieit ïa me. Namar ba me la sumar ïa ka ktien jong ka jingïaishah jong Nga, Nga ruh ngan sumar ïa me na kata ka por jong ka jingpynshoi, kaban wan ha ka pyrthei baroh kawei, ban tynjuh ïa kita kiba shong ha ka pyrthei. Jingpynpaw 3:9, 10.

Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.

Ba ba rapela maotong a baitshepi ke Maadventist a Laodikia a a kgoroseditsweng mo molomong wa Morena.

> “You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.

> “ညီအစ်ကိုသန့်ရှင်းသူတို့၏ ခြေတော်ရှေ့၌ ဦးညွတ်ကိုးကွယ်သောသူများသည် (ဗျာဒိတ် ၃:၉) နောက်ဆုံး၌ ကယ်တင်ခြင်းကို ရလိမ့်မည်ဟု သင်ထင်၏။ ဤအချက်၌ ကျွန်ုပ်သည် သင်နှင့် သဘောမတူရပေမည်။ အကြောင်းမူကား ဘုရားသခင်သည် ဤအုပ်စုသည် ယခင်က Adventist ဟု အသိအမှတ်ပြုလျက် ရှိခဲ့ကြသော်လည်း နောက်ပိုင်းတွင် လမ်းလွဲကျဆင်းသွားသူများဖြစ်ကြောင်း၊ ထို့ပြင် ‘ဘုရားသခင်၏သားတော်ကို မိမိတို့အတွက် တဖန် လက်ဝါးကပ်တိုင်ပေါ်၌ တင်၍ ရှက်ဖွယ်ရာအဖြစ် ပေါ်လွင်စေကြ’ ကြောင်းကို ကျွန်ုပ်အား ဖော်ပြတော်မူ၏။ ထို့နောက် လူတိုင်း၏ စစ်မှန်သော စရိုက်လက္ခဏာကို ထင်ရှားစေမည့် မလာသေးသော ‘စုံစမ်းနှောင့်ယှက်ခြင်း၏ အချိန်နာရီ’ ၌ သူတို့သည် မိမိတို့ အစဉ်အမြဲ ပျောက်ဆုံးသွားပြီဖြစ်ကြောင်းကို သိကြလိမ့်မည်။ ထိုအခါ စိတ်ဝိညာဉ်၏ နာကျင်ဝမ်းနည်းခြင်းဖြင့် ဖိစီးလွှမ်းမိုးခံရကာ သူတို့သည် သန့်ရှင်းသူတို့၏ ခြေတော်ရှေ့၌ ဦးညွတ်ကြလိမ့်မည်။” Word to the Little Flock, 12.

According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.

Menurut Alkitab dan Roh Nubuat, mereka yang menyembah di kaki orang-orang kudus adalah anggota rumah ibadat Iblis. Mereka mengaku sebagai orang Yahudi, tetapi bukan. Orang-orang Advent yang benar sedang disapa dalam jemaat Filadelfia. Seratus empat puluh empat ribu adalah orang-orang Filadelfia, dan orang-orang Yahudi yang mengatakan bahwa mereka demikian, tetapi sebenarnya tidak—adalah orang-orang Laodikia. Ada dua golongan umat yang setia pada “hari-hari terakhir,” yaitu seratus empat puluh empat ribu dan mereka yang menjadi martir. Hanya ada dua jemaat dari ketujuh jemaat yang tidak mengandung teguran apa pun. Yang satu ialah Filadelfia, yang melambangkan mereka yang tidak pernah mati, dan yang lainnya ialah Smirna, yang melambangkan para martir yang setia. Para martir dan mereka yang tidak mati, Smirna dan Filadelfia, adalah satu-satunya jemaat dari ketujuh jemaat yang tidak disertai penghukuman apa pun dalam pekabaran yang diberikan kepada mereka. Namun, kedua jemaat itu harus berhadapan dengan mereka yang mengaku sebagai orang Yahudi, tetapi sebenarnya bukan. Demikianlah adanya, sebab mereka semuanya adalah anggota jemaat yang sama pada “hari-hari terakhir,” yang menghadapi keadaan-keadaan yang sama, satu golongan ditetapkan untuk memberi kesaksian dengan darah mereka, dilambangkan oleh Musa di Gunung Pemuliaan, dan golongan yang lain dilambangkan oleh Elia yang tidak pernah mati.

> And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.

> "Бас Смирна дахь чуулганы тэнгэрэлчид бичигтүн; Үхсэн боловч амьд болсон, анхны бөгөөд эцсийн Нэгэн ийнхүү айлдаж байна: Би чиний үйлсийг, зовлон шаналлыг, ядуурлыг чинь мэднэ (гэвч чи баян); мөн өөрсдийгөө Иудейчүүд гэж хэлдэг атлаа тийм биш, харин Сатаны синагог болох хүмүүсийн доромжлолыг Би мэднэ. Чи эдлэх гэж буй тэр зүйлсээс юунаас ч бүү ай. Болгоогтун, та нарыг соригдуулахын тулд диавол та нарын заримыг шоронд хаях болно; та нар арван өдөр зовлон амсах болно. Үхтлээ итгэмжит бай, тэгвэл Би чамд амийн титмийг өгнө." Илчлэлт 2:8–10.

As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.

Mewa Yesus ateŋ acï atɛ̈l yen cï löŋ tɔ̈u wɔ̈t baai e ŋöt ka̱k e acïth e kɔc baai e Smyrna, acï ke tɛ̈l ke ciɛ̈ŋ piny ki bï raan acïï yiic ë kesën, ka ke gam: “ku bï yïn acï rɔt,” ku acï kesën kɔc e cinagog e Catan cï lɔŋ ke acïï rɔt. Kɔc kɔk e Revelation yen ye Adventist ku bïkë tɛ̈l ke kek acï rɔt, ku acïï, ee këkë Yudaic kɔk yen ye ke kek ee Yudaic, ku acïï—ku bïkë Laodicean Seventh-day Adventists.

In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”

Dalam pembukaan kitab Wahyu, Keallahan dipersembahkan sebagai tiga Pribadi, dan pada akhir kitab Wahyu Yesus dan Roh disebutkan secara langsung, tetapi bukan Bapa. Hal itu tidak menjadi soal, karena prinsip “baris demi baris” yang dipadukan dengan kenyataan bahwa yang pertama menggambarkan yang terakhir menuntut agar Bapa diakui hadir dalam ayat-ayat terakhir Wahyu, sebab Ia telah dikenali sebagai berada di sana dalam ayat-ayat yang pertama. Hal ini tidak berbeda dengan Injil Yohanes pasal satu, di mana Yohanes tidak secara langsung mengidentifikasi Roh, tetapi Roh dipahami hadir di sana, karena Roh telah ada di sana pada saat yang pertama kali ungkapan “pada mulanya” dituliskan. Kesaksian Injil Yohanes dalam pasal satu dimulai dengan frasa yang sama persis, “pada mulanya.”

The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.

“Permulaan” ialah suatu lambang kenabian dan hendaklah dinilai menurut kaedah-kaedah kenabian, termasuk baris demi baris. Permulaan Musa ialah permulaan Injil Yohanes, ialah permulaan kitab Wahyu, dan juga merupakan pengakhiran Wahyu. Dalam keempat-empat garis itu, dua kali ketiga-tiga peribadi trio syurgawi dikenal pasti; dalam satu garis (Injil Yohanes) Roh mungkin tidak disebut, dan dalam garis yang keempat Bapa tidak disebut, tetapi apabila dihimpunkan bersama, ketiga-tiga Peribadi Ilahi diwakili dalam keempat-empat garis itu.

Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.

Kristus o tlile go dira gore Tate a itsewe, gomme Moya o Mokgethwa o tlile go dira gore Morwa a itsewe. Ka bobedi bja bona ba bararo ba dirile dihlabelo tša ka gosafelego. Tate o ratile lefase gakaakaa mo a neilwego Jesu, Jesu le yena o ratile lefase gakaakaa mo a dumeletšego go rwala godimo ga gagwe, ka gosafelego, nama ya bao a ba hlodilego. Ke mohuta ofe wa go nea wo o emetšwego ke tiro ya Mmopi ge a kgetha go ba karolo ya tlholo ya gagwe? Motho wa boraro wa Bomodimo o ineetše, gobane o amogetše maemo a go phela ka gare ga sebopiwa se se hlodilwego se se bitšwago batho—go ya go ile.

It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.

Nang dakal a dahilan ya ini ing Banal a Ispiritu mayulit-ulit a mayugnay kareng simbolu da reng tau ning Dios. Iya ing Persona ning Pagka-Dios a lalagi king sangkatauan. Uli na ning ita, reng simbolu ning Banal a Ispiritu king Kasulatan, mas dakal a pamilatan, ilarawan la king metung a simbolu a kapamilatan ne ning ilarawan ya ing Banal a Ispiritu o ing sangkatauan. King pasimula, ing Ispiritu megalaw ya babo da reng danum.

> And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

> Lalu ia berkata kepadaku, “Air yang telah kaulihat, tempat perempuan sundal itu duduk, adalah bangsa-bangsa, khalayak ramai, kaum-kaum, dan bahasa-bahasa.” Wahyu 17:15.

The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.

Li-fanala leši feela ka sehalalelong seo Moshe a se hlomileng leo mohlala wa lona o sa kang wa hlaloswa ka ho kgetheha hore basebetsi ba o latele e ne e le selulo sa mabone sa makala a supileng. Selulo sa mabone se emela kopanyo ya botho le bomodimo. Ka baka lena, moralo wa selulo sa mabone e ne e le wona feela ntho ka sehalalelong e ileng ya tlohellwa hore batho ba etse kabelo ho yona. Ditselulo tsa mabone tse supileng tseo Kreste a tsamayang hara tsona di tsejwa e le dikereke tse supileng, leha ho le jwalo selulo sa mabone se ne se feptjwa ka oli, e emelang Moya o Halalelang, mme methapo ya mabone e neng e tshehetsa lelakabe hore le fane ka lesedi e ne e entswe ka diaparo tse tshweu tsa line tse seng di sebedisitswe tsa baprista, tse emelang ho loka ha Kreste ho kganyang e le lesedi la lefatshe. Batho ba Modimo ke lesedi la lefatshe, empa lesedi leo le feptjwa feela ke oli ya Moya o Halalelang. Hangata Moya o Halalelang o amahanngwa le batho ka tsela eo A hlaloswang ka yona Mangolong.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Nasongoni nolusi ne ziphumo nokuduma namazwi; futhi kwakukhona izibani eziyisikhombisa zomlilo zivutha phambi kwesihlalo sobukhosi, okuyimimoya eyisikhombisa kaNkulunkulu. Isambulo 4:5.

Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.

Mabone a supile a tšwa mo a tlhagisiwa e le “Mewa e supile ya Modimo,” mme gape re bolelelwa gore ditlhomo tse supileng tsa mabone ke dikereke tse supileng.

> The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.

> Раҳти ёзғуси ўнг қўлимда кўрган етти юлдузнинг ва етти олтин шамдоннинг сири шудир: етти юлдуз — етти жамоатнинг фаришталари; сен кўрган етти шамдон эса — етти жамоатдир. Ваҳий 1:20.

The seven candlesticks are both the seven Spirits and they are God’s church.

Likandelu lesikhombisa zingiyo kokubili iMimoya lesikhombisa njalo ziyilo ibandla likaNkulunkulu.

> And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.

> Lalu aku melihat, sesungguhnya di tengah-tengah takhta dan keempat makhluk itu, dan di tengah-tengah para tua-tua itu, berdiri seekor Anak Domba seolah-olah telah disembelih, mempunyai tujuh tanduk dan tujuh mata, yaitu ketujuh Roh Allah yang diutus ke seluruh bumi. Wahyu 5:6.

The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.

Tanduk tujuh dan mata tujuh itu juga ialah Roh Kudus yang diutus ke seluruh bumi, dan apabila seorang Kristian dibaptiskan, dia diutus ke seluruh bumi, kerana dia telah dibaptiskan dalam nama Bapa, Anak dan Roh Kudus. Dalam berkat yang diucapkan ke atas para martir krisis undang-undang Ahad, dan semua orang yang telah mati dalam iman dalam Israel rohani moden sejak 1844, Roh itulah yang menyampaikan eulogi bagi pengkebumian mereka ketika Dia berfirman, “Ya,” “supaya mereka boleh beristirahat daripada jerih lelah mereka,” kerana Dialah yang hadir menyertai jerih lelah mereka sepanjang jalan sehingga mereka menyerahkan nyawa mereka.

> And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.

> Saya mendengar suatu suara dari sorga berkata kepadaku, “Tuliskanlah: Berbahagialah orang-orang mati yang mati dalam Tuhan, mulai dari sekarang ini.” “Benar,” firman Roh, “supaya mereka boleh beristirahat dari jerih lelah mereka; dan segala perbuatan mereka menyertai mereka.” Wahyu 14:13.

When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.

Apabila meneliti bahagian akhir dan permulaan kitab Wahyu, permulaan Alkitab, serta permulaan Injil Yohanes, kita mendapati bahawa ketiga-tiga Pribadi Ketuhanan diwakili, meskipun Bapa hadir di situ berdasarkan penerapan baris demi baris. Anak hadir di situ dengan mengenal pasti diri-Nya sebagai Alfa dan Omega.

If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.

Хэрэв хүн төрөлхтний бурханлаг чанартай нэгдэл нь Ариун Сүнс ба хүн төрөлхтний нэгдэл мөн гэдгийг бид хүлээн зөвшөөрвөл, Ариун Сүнсний бэлгэдлүүд яагаад хүн төрөлхтний бэлгэдлүүдтэй холбогдон нийлдэгийг бид тэгээд ойлгож чадна. Энэ ойлголтыг санан, бид өмнө нь олонтаа авч үзсэн тэр хоёр “эхлэлд” дахин эргэн очъё.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.

> Pada mulanya Allah menciptakan langit dan bumi. Dan bumi belum berbentuk dan kosong; dan kegelapan ada di atas permukaan samudera raya. Dan Roh Allah melayang-layang di atas permukaan air. Dan Allah berfirman, Jadilah terang: maka terang itu jadi. Dan Allah melihat terang itu, bahwa itu baik: lalu Allah memisahkan terang itu dari kegelapan. Kejadian 1:1–4.

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

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

Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.

Ka ho sebelisa lipaki tsena tse peli tsa “tšimolohong;” Molimo Lentsoe, ea entseng lintho tsohle, o ile a boela a fana ka bophelo ba Hae, hobane “ho Eena ho ne ho le bophelo,” ’me bophelo ba Hae e ne e le “leseli” la batho. “Leseli” la motho ea bōpiloeng ke ho loka ha ’Mōpi. Ho loka ha ’Mōpi ke khoele ea lebone likerese tsa sehalalelong.

> And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.

> Mme a wɔmaa no sɛ ɔnhyɛ nwera pa a ɛho tew na ɛhyerɛn; efisɛ nwera pa no ne ahoteɛ a ahotefoɔ wɔ. Adiyisɛm 19:18.

The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.

Mafuta yanayolisha utambi yanawakilisha utendaji wa Roho Mtakatifu katika maisha ya mwamini. Hapo mwanzo dunia ilikuwa katika giza wala hapakuwa na nuru. Kisha Yesu akatoa uhai Wake, ule uhai uliokuwa ndani Yake, ili kuwepo nuru kwa wanadamu.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.

> 'Me bohle ba ahileng holimʼa lefatše ba tla mo khumamela, bao mabitso a bona a sa kang a ngoloa bukeng ea bophelo ea Konyana e hlabiloeng ho tloha motheong oa lefatše. Tšenolo 13:8.

When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.

Ndi Yesu wakati aponya kusalelwapo kwa wanadamu, anapeana umi wakwe ili andu waŵe ni ulendu. Nga ni umo viliri mu mavesi agha ghaŵiri, nyengo zose apo ulendu ukunozgeka, ulendu ukubaba ŵakusopa mu magulu ghaŵiri nga umo vikuŵimira ulendu na mdima, ŵana ŵa dazi panji ŵana ŵa usiku.

> But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.

> Kamu, saudara-saudara, tidak berada dalam kegelapan, sehingga hari itu datang menimpa kamu seperti pencuri. Kamu semua adalah anak-anak terang dan anak-anak siang. Kita bukanlah orang-orang malam, dan bukan pula orang-orang kegelapan. 1 Tesalonika 5:4, 5.

When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.

Ngenkathi sesivuma ubudlelwane obuseduze, baphakadze, uMoya loNgcwele lanabo bantfwana belusuku, singacondza kutsi kungani timphawu tebantfwana baNkulunkulu kanye neMoya loNgcwele tihlobene kangaka. Endzimeni yekugcina yeSambulo, sibona Jesu njenga-Alfa na-Omega, sibona uYise ngekusetjentiswa kwemugca etikwemugca, futsi uMoya loNgcwele uniketa kumelwa kwaKhe kwekugcina lokungumfuziselo, ngobe emadvodza langcwele asendvulo akhuluma aholwa nguMoya loNgcwele. Inkhulumo yaKhe yekucala ngaYe eGenesisi imchaza anyakata etikwemanti, nobe anyakata etikwesintfu, futsi kubhekiswa kwaKhe kwekugcina kuYe kunje.

> And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.

> روح اور دلہن کہتے ہیں، آ۔ اور جو سنتا ہے وہ کہے، آ۔ اور جو پیاسا ہے وہ آئے۔ اور جو کوئی چاہے، وہ زندگی کا پانی مفت لے۔ مکاشفہ 22:17۔

From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.

Bermula dari awal hingga akhir, Roh Kudus dikenal pasti dalam hubungannya dengan umat manusia, kerana anak-anak siang melambangkan gabungan keilahian dan kemanusiaan. Paulus mengenal pasti, sebagaimana juga Yesaya, bahawa manusia ialah bejana, dan kaki-kaki dian di dalam tempat kudus mempunyai bejana tempat sumbu diletakkan, dan minyak turun ke dalam bejana-bejana itu untuk membekalkan bahan bakar yang diperlukan bagi menyatakan terang yang merupakan kebenaran Kristus. Kitalah bejana-bejana Roh Kudus, Pribadi ketiga Ketuhanan, sebagaimana dikenal pasti dari permulaan hingga penutupan Firman Allah, dan sebagaimana dinyatakan dengan tegas dalam tulisan-tulisan Roh Nubuat.

In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.

Dalam pekabaran malaikat kedua yang digenapi pada permulaan Adventisme dan pada akhirnya, terdapat dua pekabaran yang berbeda; satu bagi gereja dan satu bagi dunia.

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