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# The Hidden History of Verse Forty - Number Six

ប្រវត្តិសាស្ត្រលាក់កំបាំងនៃខទីសែសិប — លេខប្រាំមួយ

Eleven

十一

Author

Jeff Pippenger

Published

April 2, 2026

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As we take up the study of the hidden history we will consider both the internal and external lines of prophecy that are now understood as aligning with the history from the time of the end in verse forty unto the Sunday law of verse forty-one. The internal line of that prophetic history is marked by the book of Revelation in chapter eleven and verse eleven. The external line is marked by the book of Daniel in chapter eleven verse eleven. The external line of Daniel eleven—verse eleven arrived in history in 2014, and the internal line of Revelation eleven—verse eleven arrived in history on December 31, 2023. The external line represents the Republican horn of the earth beast and the internal line represents the Protestant horn of the earth beast.

Ntangu tuetu a study ya disolo ya boebami, tu ke tadila nzila nyonso zole ya profesi—ya kati mpe ya nganda—yina bubu yayi me bakama nde yo vukana na disolo banda na ntangu ya nsuka ya verse makumi iya tii na nsiku ya Lumingu ya verse makumi iya na mosi. Nzila ya kati ya disolo yina ya profesi me tendamaka na buku ya Emoniseli, na kapu kumi na mosi mpe verse kumi na mosi. Nzila ya nganda me tendamaka na buku ya Daniele, na kapu kumi na mosi verse kumi na mosi. Nzila ya nganda ya Daniele 11—verse 11—kuyaki na disolo na mvula 2014, mpe nzila ya kati ya Emoniseli 11—verse 11—kuyaki na disolo na kilumbu ya 31 ya Desembri 2023. Nzila ya nganda ke monisa dimponda ya Républicain ya nyama ya ntoto, mpe nzila ya kati ke monisa dimponda ya Protestant ya nyama ya ntoto.

## The United States

Amerika Syarikat

The book of Revelation identifies one primary nation as the subject of the latter days. That nation is the earth beast who forces the entire world to worship the papal sea beast. The book of Revelation identifies one primary nation, one confederacy of ten nations and one counterfeit church. The nation is the United States, the earth beast of chapter thirteen, the counterfeit church is the sea beast of chapter thirteen and the biblical ten-king confederacy of evil is the United Nations. Those three powers, represented as the dragon, the beast and the false prophet in Revelation sixteen, lead the world to Armageddon.

Kitabu cha Ufunuo kinataja taifa moja kuu kuwa ndilo somo la siku za mwisho. Taifa hilo ni mnyama wa nchi anayelazimisha ulimwengu wote kumwabudu mnyama wa baharini wa kipapa. Kitabu cha Ufunuo kinataja taifa moja kuu, shirikisho moja la mataifa kumi, na kanisa moja bandia. Taifa hilo ni Marekani, mnyama wa nchi wa sura ya kumi na tatu; kanisa bandia ni mnyama wa baharini wa sura ya kumi na tatu; na shirikisho la kibiblia la wafalme kumi la uovu ni Umoja wa Mataifa. Nguvu hizo tatu, zinazowakilishwa kama joka, mnyama, na nabii wa uongo katika Ufunuo kumi na sita, zinauongoza ulimwengu hadi Har–Magedoni.

They are each identified in Daniel eleven, verses forty to forty-five, where the counterfeit church comes to her end between the seas and the glorious holy mountain in verse forty-five, which geographically aligns with Revelation’s Armageddon. Verse forty begins in 1798 when the sea beast, that is the counterfeit church received a deadly wound and the passage ends with that resurrected sea beast, who is the whore of Revelation seventeen dying the second time, thus ending the passage right where it began. The primary nation in both the book of Revelation and Daniel, is the United States, the earth beast of Revelation thirteen’s chapter of rebellion. The earth beast is also the false prophet in chapter sixteen of Revelation, and in verse forty of Daniel eleven, it is the chariots, ships and horsemen.

Mereka masing-masing dikenal pasti dalam Daniel sebelas, ayat empat puluh hingga empat puluh lima, di mana gereja palsu itu sampai kepada kesudahannya di antara laut-laut dan gunung kudus yang mulia dalam ayat empat puluh lima, yang secara geografi selaras dengan Armagedon dalam Wahyu. Ayat empat puluh bermula pada tahun 1798 apabila binatang laut itu, iaitu gereja palsu, menerima luka yang mematikan, dan petikan itu berakhir dengan binatang laut yang dibangkitkan semula itu, yang merupakan perempuan sundal dalam Wahyu tujuh belas, mati untuk kali yang kedua, dengan demikian mengakhiri petikan itu tepat di tempat ia bermula. Bangsa utama dalam kedua-dua kitab Wahyu dan Daniel ialah Amerika Syarikat, iaitu binatang bumi dalam fasal pemberontakan, Wahyu tiga belas. Binatang bumi itu juga ialah nabi palsu dalam fasal enam belas Wahyu, dan dalam ayat empat puluh Daniel sebelas, itulah kereta-kereta kuda, kapal-kapal dan orang-orang berkuda.

## Half Truths are No Truth at All

ကောင်းကင်အမှန်၏ တစ်ဝက်က အမှန်မဟုတ်ပါ

The nation that is the subject of both Daniel and Revelation in the latter days is the United States and Daniel chapter eleven begins by specifically identifying that nation’s final president. This truth is an established biblical fact which Laodicean Seventh-day Adventists reject by hiding behind a half-truth. The half truth they hide behind on this subject is their agreement that it is the United States that is both the earth beast of Revelation thirteen and also the false prophet of chapter sixteen; yet they refuse to see that Donald Trump is a primary subject of biblical prophecy in the latter days. God never changes and when He interacted with Egypt, Pharoah was a primary subject of the prophetic history, then with Babylon, Nebuchadnezzar and Belshazzar are named. Cyrus was named. Darius was named. The Bible specifically identifies the last ruler of the earth beast, and it is not a casual reference. Adventism knows who the United States is, in end-time prophecy, but cannot see that God addresses both the nation and its leader in every prophetic scenario, and all of those previous sacred histories illustrate the latter days.

国家是在末后的日子里，《但以理书》与《启示录》共同论及的对象，这国家就是美国；而《但以理书》第十一章起首，便特别指明了该国最后一位总统。这个真理乃是已经确立的圣经事实，然而老底嘉状态的基督复临安息日会信徒，却藉着掩藏在一个半真半假的说法之后而加以拒绝。他们在这件事上所倚赖的那半个真理，就是他们承认美国既是《启示录》第十三章中的地兽，也是第十六章中的假先知；然而他们却拒绝看见，唐纳德·特朗普乃是末后日子里圣经预言的一个主要主题。上帝永不改变；当祂与埃及发生互动时，法老乃是预言历史中的主要对象；其后论到巴比伦时，尼布甲尼撒与伯沙撒都被指名提出。古列被指名提出。大利乌被指名提出。圣经明确指出了那地兽最后的统治者，这并非随意的一笔。复临信徒知道，在末时预言中，美国是谁；但他们却看不见，上帝在每一个预言场景中都同时论到那个国家及其领袖，而这一切先前的神圣历史，都说明了末后的日子。

## Trump in the Final Vision

Төгсгөлийн үзэгдэл дэх бүрээ

Donald Trump is the first subject in Daniel’s final vision, which is the climax of all the prophetic visions, not simply in the book of Daniel, but the entire Bible.

Donald Trump ke motho wa ntlha mo ponatshegelong ya bofelo ya ga Daniele, e e leng setlhoafalo sa diponatshegelo tsotlhe tsa boperofeti, e seng fela mo bukeng ya ga Daniele, mme mo Baebele yotlhe.

The theme of the last vision of prophetic history within God’s Word is Donald Trump. He is the symbol that identifies the footsteps of the external latter-day prophecy of the hidden history of verse forty. He is also the link that identifies and establishes the internal line of the one hundred and forty-four thousand. The one hundred and forty-four thousand are the Protestant horn upon the earth beast of Revelation thirteen, and Donald Trump represents the Republican horn of the same beast. The beast is the Constitution of the United States as represented by the constitutional republican government that initially placed a separation between the two horns, but ultimately unites the horns into an image of the papal sea beast.

Tema bagi penglihatan terakhir dalam sejarah kenabian di dalam Firman Tuhan ialah Donald Trump. Dia ialah lambang yang mengenal pasti jejak langkah nubuatan luaran akhir zaman bagi sejarah tersembunyi dalam ayat empat puluh. Dia juga ialah penghubung yang mengenal pasti dan menegakkan garis dalaman bagi seratus empat puluh empat ribu. Seratus empat puluh empat ribu itu ialah tanduk Protestan pada binatang bumi dalam Wahyu tiga belas, dan Donald Trump melambangkan tanduk Republikan pada binatang yang sama. Binatang itu ialah Perlembagaan Amerika Syarikat sebagaimana diwakili oleh kerajaan republik berperlembagaan yang pada mulanya meletakkan pemisahan antara kedua-dua tanduk itu, tetapi akhirnya menyatukan tanduk-tanduk itu menjadi suatu patung bagi binatang laut kepausan.

Sister White repeatedly aligns Daniel chapter three’s golden image with the Sunday law of the latter days; so, who does Nebuchadnezzar represent? Adventism will inform you it is the United States, the earth beast of chapter thirteen of Revelation, which equates to identifying that it was Babylon that threw Shadrach, Meshak and Abednego into the fire. It was Nebuchadnezzar that the Bible identifies as the one who was responsible at the Sunday law, so who is Nebuchadnezzar, if it is not the president that rules when the soon coming Sunday law arrives?

Sister White berulang kali menyelaraskan patung emas dalam Daniel pasal tiga dengan undang-undang hari Minggu pada akhir zaman; jadi, siapakah yang diwakili oleh Nebukadnezar? Adventisme akan memberitahukan kepada Anda bahwa itu adalah Amerika Serikat, binatang dari bumi dalam pasal tiga belas kitab Wahyu, yang berarti sama dengan mengidentifikasi bahwa Babel-lah yang melemparkan Sadrakh, Mesakh, dan Abednego ke dalam api. Nebukadnezarlah yang oleh Alkitab diidentifikasi sebagai pihak yang bertanggung jawab pada waktu undang-undang hari Minggu, jadi siapakah Nebukadnezar, jika bukan presiden yang memerintah ketika undang-undang hari Minggu yang segera datang itu tiba?

## Three

Tiga

Daniel’s last vision, which is the vision of the Hiddekel River is broken into three chapters that each align with the characteristics of the three angels of Revelation fourteen. The three chapters represent the first, second and third angels, but they also represent Daniel’s last message. His first message of chapter one also represents the three angels of Revelation fourteen, and in so doing the signature of Alpha and Omega is placed upon chapter one and the vision of the Hiddekel River.

Pono ea ho qetela ea Daniele, e leng pono ea Nōka ea Hidekele, e arotsoe ka likhaolo tse tharo, tseo e ’ngoe le e ’ngoe ea tsona e lumellanang le litšobotsi tsa mangeloi a mararo a Tšenolo ea leshome le metso e mene. Likhaolo tseo tse tharo li emela lengeloi la pele, la bobeli le la boraro, empa hape li emela molaetsa oa ho qetela oa Daniele. Molaetsa oa hae oa pele oa khaolo ea pele le oona o emela mangeloi a mararo a Tšenolo ea leshome le metso e mene, ’me ka ho etsa joalo tiiso ea Alfa le Omega e beoa holim’a khaolo ea pele le holim’a pono ea Nōka ea Hidekele.

Daniel’s last vision is set upon the framework of the Hebrew word “truth,” which is made up of the first, thirteenth and the last and twenty-second letter of the Hebrew alphabet. Chapter ten identifies Daniel as a student of prophecy who is transformed from a Laodicean unto a Philadelphian on the twenty-second day. Daniel is then empowered to understand the unsealed increase of knowledge represented in chapter twelve. The first and last chapters of the vision identify Daniel as a symbol of the one hundred and forty-four thousand, who are genuine students of prophecy.

Pono ya bofelo ya Daniele e beilwe mo godimo ga foreimi ya lefoko la Sehebera “boammaaruri,” le le bopiwang ka tlhaka ya ntlha, ya bolesome le boraro, le ya bofelo, e leng ya bolesome le bobedi, ya alfabete ya Sehebera. Kgaolo ya lesome e supa Daniele e le moithuti wa porofeto yo o fetolwang go tswa mo seemong sa Laodikea go nna wa Filadelfia mo letsatsing la bolesome le bobedi. Go tswa foo Daniele o newa maatla a go tlhaloganya koketsego e e sa kanngwang ya kitso e e emetsweng mo kgaolong ya bolesome le bobedi. Dikgaolo tsa ntlha le tsa bofelo tsa pono eno di supa Daniele e le sesupo sa ba ba dikete tsotlhe tse lekgolo le masome a manè le bonè, ba e leng baithuti ba mmatota ba porofeto.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy.” Testimonies, volume 5, 708.

> “Би хүн оюун ухааны хувьд хэчнээн ахиц дэвшилтэй байлаа ч, илүү их гэрлийг олохын тулд Судруудыг гүнзгий бөгөөд тасралтгүй шинжлэн судлах шаардлагагүй гэж нэг ч хором бүү бодог. Бид ард түмний хувьд хувь хүн бүрээрээ эш үзүүллэгийг судлагчид байхаар дуудагдсан юм.” Testimonies, volume 5, 708.

Chapter one identifies the same truths of the Hiddekel River vision, and the Hiddekel River vision’s first chapter identifies the same truth as its third and last chapter. The book of Daniel bears the signature of Alpha and Omega for chapter one identifies the three step testing process of the everlasting gospel and so does chapter twelve. Then within the three chapters which make up Daniel’s final vision, the first chapter is the alpha and the third chapter is the omega. This aligns with Daniel’s first test of what food to eat and his third and final test when he was judged by Nebuchadnezzar after three years. Daniel one’s alpha test was over the methodology of Bible study as represented by eating either the Babylonian fare or the vegetarian fare.

Bab 1 mengenal pasti kebenaran-kebenaran yang sama seperti dalam penglihatan Sungai Hiddekel, dan bab pertama penglihatan Sungai Hiddekel itu mengenal pasti kebenaran yang sama seperti babnya yang ketiga dan yang terakhir. Kitab Daniel memikul tandatangan Alfa dan Omega kerana bab satu mengenal pasti proses ujian tiga langkah bagi Injil yang kekal, dan demikian juga bab dua belas. Kemudian, dalam tiga bab yang membentuk penglihatan terakhir Daniel, bab yang pertama ialah alfa dan bab yang ketiga ialah omega. Hal ini selaras dengan ujian pertama Daniel tentang makanan apa yang harus dimakan dan ujian ketiga serta terakhirnya ketika dia dihakimi oleh Nebukadnezar setelah tiga tahun. Ujian alfa dalam Daniel 1 adalah mengenai metodologi pengkajian Alkitab sebagaimana dilambangkan oleh memakan hidangan Babel ataupun hidangan sayur-sayuran.

Daniel’s faithfulness to the methodology of “line upon line” allowed him to be found “in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” In the omega chapter twelve it is the wise who understand all matters of wisdom that are increased when the prophetic Word is unsealed. Chapter twelve is the omega to chapter one, and it is also the omega to chapter ten, the alpha of the Hiddekel vision. In that alpha chapter ten, Daniel settles into the spiritual experience aligning with the wise settling into the intellectual experience in chapter twelve. Chapter one underlines that it is the methodology of biblical study that allows the student of prophecy to settle into the truth both spiritually and intellectually in order to be sealed.

ကမ္ဘာဦးမှအစ အစဉ်လိုက် “line upon line” ဟူသော နည်းလမ်းအပေါ် ဒံယေလ၏ သစ္စာတရားရှိမှုကြောင့်၊ “မင်းကြီးသည် သူတို့ကို မေးမြန်းသော ပညာနှင့် နားလည်မှုဆိုင်ရာ အမှုအရာအလုံးစုံ၌၊ မိမိနိုင်ငံတော်တစ်လျှောက်လုံးရှိ မှော်ဆရာများနှင့် နက္ခတ်ဗေဒပညာရှင်များအားလုံးထက် သူတို့ကို ဆယ်ဆကောင်းသည်ဟု တွေ့ရှိတော်မူ၏” ဟူ၍ တွေ့ရှိခံရနိုင်ခဲ့သည်။ အိုမီဂါအခန်း တစ်ဆယ့်နှစ်တွင်၊ ပရောဖက်ပြုသော နှုတ်ကပတ်တော်ကို တံဆိပ်ဖြုတ်ဖွင့်သောအခါ တိုးပွားလာသည့် ပညာနှင့် နားလည်မှုဆိုင်ရာ အမှုအရာအလုံးစုံကို နားလည်သောသူတို့သည် ပညာရှိသူတို့ပင် ဖြစ်ကြသည်။ အခန်း တစ်ဆယ့်နှစ်သည် အခန်း တစ်၏ အိုမီဂါဖြစ်သကဲ့သို့၊ ဟိဒ္ဒေကယ် ရူပါရုံ၏ အာလဖာဖြစ်သော အခန်း တစ်ဆယ့်၏ အိုမီဂါလည်း ဖြစ်သည်။ ထိုအာလဖာဖြစ်သော အခန်း တစ်ဆယ့်တွင်၊ ဒံယေလသည် အခန်း တစ်ဆယ့်နှစ်တွင် ပညာရှိသူတို့က ဉာဏ်ပညာဆိုင်ရာ အတွေ့အကြုံ၌ တည်ငြိမ်စွာ ဝင်ရောက်အခြေချသကဲ့သို့ ဝိညာဉ်ရေးဆိုင်ရာ အတွေ့အကြုံ၌ တည်ငြိမ်စွာ ဝင်ရောက်အခြေချလေသည်။ အခန်း တစ်သည် တံဆိပ်ခတ်ခြင်းကို ခံရရန်အလို့ငှာ ပရောဖက်ပြုချက်ကို လေ့လာသူအား အမှန်တရားအတွင်း ဝိညာဉ်ရေးအရလည်းကောင်း၊ ဉာဏ်ပညာအရလည်းကောင်း တည်ငြိမ်စွာ ဝင်ရောက်အခြေချစေသည့် အရာမှာ သမ္မာကျမ်းစာလေ့လာခြင်း၏ နည်းလမ်းပင်ဖြစ်ကြောင်းကို မျဉ်းသားဖော်ပြထားသည်။

Representing the genuine students of prophecy in the latter days, Daniel and the three worthies are the wise who not only understand the increase of knowledge that is unsealed at the time of the end in 1989, but they also understand the increase of knowledge at 9/11. Ultimately, they understand the unsealed increase of knowledge on December 31, 2023.

E le go emela baithuti ba boporofeti ba boammaaruri ba mehla ya bofelo, Daniele le banna ba bararo ba ba tlotlegang ke ba ba botlhale ba ba sa tlhaloganyeng fela koketsego ya kitso e e bulwang mo nakong ya bofelo ka 1989, mme gape ba tlhaloganya koketsego ya kitso ka 9/11. Kwa bokhutlong, ba tlhaloganya koketsego ya kitso e e bulweng ka December 31, 2023.

In their pursuit of God’s prophetic light, they are changed from the Laodicean Seventh-day Adventist movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. When the change occurs, they are separated from those who fled from the vision of the looking glass.

Dalam pencarian mereka akan terang nubuat Allah, mereka diubahkan daripada pergerakan Laodikia Advent Hari Ketujuh bagi seratus empat puluh empat ribu kepada pergerakan Filadelfia bagi seratus empat puluh empat ribu. Apabila perubahan itu berlaku, mereka dipisahkan daripada mereka yang melarikan diri daripada penglihatan cermin.

## Message of Human Rebellion

Порука о људској побуни

Chapters ten and twelve address the one hundred and forty-four thousand, for they are the first and third steps in the framework of truth. Once empowered by the internal experience of the looking glass vision of chapter ten, along with being enlightened with the unsealed understanding of Daniel twelve, they are to proclaim the message of human rebellion. The message of human rebellion is represented by the books of Daniel and Revelation, and the message of rebellion is placed within the prophetic framework of the kingdoms of Bible prophecy set forth in Daniel. The prophetic symbolism of the testimony of human rebellion within the book of Daniel is fully represented in chapter eleven. Chapter eleven is a history beginning at the ending of Babylon and the beginning of the Medes and Persians. It is therefore beginning with the deadly wound of Babylon, which typifies the deadly wound of the papacy in 1798. When the papacies’ deadly wound is healed at the soon coming Sunday law, she becomes the head of the threefold union of the dragon, the beast and the false prophet. She then is the woman riding the beast in Revelation seventeen, and that woman has Babylon the Great written upon her forehead. At the soon coming Sunday law the deadly wound of both Babylon and the papacy is healed.

Kapitulo sepuluh enggau dua belas bejaku pasal seratus empat puluh empat ribu, laban sida nya meh langkah keterubah enggau ketiga dalam rangka pemendar. Udah diberi kuasa ulih pengalaman dalam ati ari pengelamun cermin dalam kapitulo sepuluh, sereta udah diterangka ngena pengingat ti udah dibuka ari Daniel dua belas, sida deka madahka berita pasal pemberontakan mensia. Berita pasal pemberontakan mensia nya dilambangka ulih bup Daniel enggau Pemandang, lalu berita pemberontakan nya ditempatka dalam rangka nubuatan pasal perintah-perintah dalam nubuatan Bup Kudus ti dipandangka dalam Daniel. Perlambang nubuatan pasal kesaksian pemberontakan mensia dalam bup Daniel diwakilka sepenuh iya dalam kapitulo sebelas. Kapitulo sebelas nya endur sejarah ti berengkah ba pengujung Babilon enggau pemula orang Media enggau Parsi. Nya alai, iya berengkah enggau luka ti pemadu ngeransi atas Babilon, ti nyadi chunto ngagai luka ti pemadu ngeransi atas kepausan dalam taun 1798. Lebuh luka ti pemadu ngeransi atas kepausan udah pulih ba undang-undang hari Minggu ti deka datai enda lama agi, iya nyadi pala kesatuan tigakalai naga, jelu enggau nabi semu. Udah nya iya meh indu indu ti niki jelu dalam Pemandang tujuh belas, lalu ba dahi indu nya ditulis, Babilon Besai. Ba undang-undang hari Minggu ti deka datai enda lama agi, luka ti pemadu ngeransi atas Babilon enggau kepausan dua iti sama-sama pulih.

The human rebellion represented from the time of Babylon through to the end of the world is the framework of the book of Daniel, and chapter eleven is the external prophetic message that chronicles that rebellion of the last days. That testimony of rebellion found in chapter eleven aligns with and within the last six verses of the chapter. The last six verses are the message of human rebellion, and those last six verses are represented with and within the hidden history of verse forty. In so doing the book of Daniel is reduced to one chapter, which in turn is reduced to six verses of that very chapter, which is in turn reduced to the hidden history of the last half of one verse.

Pemberontakan manusia yang dilambangkan sejak zaman Babel hingga kepada akhir dunia merupakan rangka kitab Daniel, dan pasal sebelas ialah pekabaran nubuatan yang lahiriah yang mencatat pemberontakan akhir zaman itu. Kesaksian tentang pemberontakan yang terdapat dalam pasal sebelas itu selaras dengan dan terkandung di dalam enam ayat terakhir pasal tersebut. Enam ayat terakhir itu ialah pekabaran tentang pemberontakan manusia, dan enam ayat terakhir itu dilambangkan dengan serta terkandung di dalam sejarah tersembunyi ayat empat puluh. Dengan demikian kitab Daniel diringkaskan menjadi satu pasal, yang seterusnya diringkaskan menjadi enam ayat dari pasal itu sendiri, yang pada gilirannya diringkaskan menjadi sejarah tersembunyi dari separuh terakhir satu ayat.

Chapter eleven represents the thirteenth letter that is preceded by the first and followed by the last letters of the Hebrew alphabet, and the first and last are always the same. The first chapter identifies the wise being separated from the foolish at the looking glass vision and the last chapter identifies the wise being separated from the foolish at the unsealing. Inspiration informs us that the sealing of the one hundred and forty-four thousand is a “settling into the truth, both intellectually and spiritually.” Chapter ten identifies the sealing of the one hundred and forty-four thousand spiritually and chapter twelve shows the intellectual. Chapter ten identifies three touches and three interactions with heavenly beings. Chapter twelve identifies a three-step purification of the wise that is accomplished by the increase of the intellectual prophetic truth as “purified, made white and tried.” Just as chapter ten has two symbols of three, with the three touches and three heavenly encounters; chapter twelve has the three-step testing process, as well as, three time prophecies.

Khaolo ea leshome le motso o mong e emela tlhaku ea leshome le metso e meraro, e etelletsoeng pele ke tlhaku ea pele, ’me e lateloe ke tlhaku ea ho qetela ea alfabeta ea Seheberu; ’me ea pele le ea ho qetela kamehla li tšoana. Khaolo ea pele e bontša ba bohlale ba aroloa ho ba maoatla ponong ea seipone, ’me khaolo ea ho qetela e bontša ba bohlale ba aroloa ho ba maoatla nakong ea ho manolloa ha tiiso. Pululelo e re tsebisa hore ho tiisoa ha ba lekholo le mashome a mane a metso e mene a sekete ke “ho tiisetsoa ’neteng, ka kelello le ka moea.” Khaolo ea leshome e bontša ho tiisoa ha ba lekholo le mashome a mane a metso e mene a sekete ka mokhoa oa moea, ’me khaolo ea leshome le metso e ’meli e bontša ka mokhoa oa kelello. Khaolo ea leshome e bontša ho ama ka makhetlo a mararo le likamano tse tharo le libopuoa tsa leholimo. Khaolo ea leshome le metso e ’meli e bontša tlhoekiso ea mehato e meraro ea ba bohlale, e phethahatsoang ka keketseho ea ’nete ea boprofeta ea kelello e le “ba hloekisitsoeng, ba soeufalitsoeng, ba lekiloeng.” Joalokaha khaolo ea leshome e e-na le matšoao a mabeli a boraro, ka ho ama ka makhetlo a mararo le likopano tse tharo tsa leholimo; khaolo ea leshome le metso e ’meli e na le tšebetso ea teko ea mehato e meraro, hammoho le liprofeta tse tharo tsa nako.

Chapter ten’s three heavenly encounters bear the signature of truth for the first and last heavenly being to interact with Daniel was the angel Gabriel, and the middle being was Michael. Three angels, but Christ was the angel in the second step. The three touches represent a progressive three-step empowerment of Daniel. Within the passage Daniel identifies the looking glass vision three times, and in so doing he is placing the three looking glass visions within seven references of the mareh vision in chapter ten. Twice the Hebrew word mareh is translated as “appearance,” and twice as “vision,” and three other times it is translated as “vision.” The ‘three other times’ are not mareh, they are the feminine expression of mareh, which is marah. Chapter ten has three touches of progressive empowerment, three heavenly encounters that bear the signature of truth and three looking glass visions that are a part of seven references of the appearance of Christ.

Khaolo ea lesome ya dikopano tse tharo tsa lehodimo e jere letshwao la nnete, hobane wa pele le wa ho qetela wa lehodimo ba ileng ba buisana le Daniele e ne e le lengeloi Gabriele, mme ya mahareng e ne e le Mikaele. Mangeloi a mararo, empa Kreste e ne e le lengeloi mohatong wa bobedi. Ho ama ka makgetlo a mararo ho emela matlafatso a tswelang pele a Daniele ka mehato e meraro. Ka hara temana Daniele o supa pono ya seipone ka makgetlo a mararo, mme ka ho etsa jwalo o beha dipono tse tharo tsa seipone ka hara ditshupiso tse supileng tsa pono ya mareh khaolong ya lesome. Ka makgetlo a mabedi lentswe la Seheberu mareh le fetolelwa e le “ponahalo,” mme ka makgetlo a mabedi e le “pono,” mme ka makgetlo a mang a mararo le fetolelwa e le “pono.” “Makgetlo a mang a mararo” ha se mareh, ke sebopeho sa botshehadi sa mareh, e leng marah. Khaolo ya lesome e na le ho ama ka makgetlo a mararo ha matlafatso a tswelang pele, dikopano tse tharo tsa lehodimo tse jereng letshwao la nnete, le dipono tse tharo tsa seipone tseo e leng karolo ya ditshupiso tse supileng tsa ponahalo ya Kreste.

## Appearance

Penampilan

The two times mareh is translated as appearance align with the two times it is translated as vision. Together they identify Christ as a symbol that appears as a waymark in prophetic history. In Revelation chapter ten, an angel descends and places one foot on the land and the other on the sea. Sister White informs us the angel was “no less a personage than Jesus Christ.” The angel of Revelation ten is the “appearance” of Christ in prophetic history. He appears in verse thirteen of Daniel chapter eight as Palmoni, and in Revelation chapter five onward He appears as the Lion of the tribe of Judah. Daniel is representing those of the last days who follow the prophetic appearances of Christ, wherever He might go. If they are faithful to do so, they are led to the looking glass vision where the unfaithful flee.

ꯃꯔꯦꯍꯁꯤ ꯑꯅꯤ ꯊꯪꯕꯥ “ꯄꯥꯝꯕ” ꯍꯥꯏꯅ ꯂꯣꯟꯊꯣꯛꯄꯥ ꯃꯇꯨꯡ ꯑꯅꯤꯁꯤ “ꯗ꯭ꯔꯁꯤꯟ” ꯍꯥꯏꯅ ꯂꯣꯟꯊꯣꯛꯄꯥ ꯑꯅꯤꯁꯤ ꯃꯥꯅꯅ ꯁꯝꯃꯤꯠꯂꯤ। ꯃꯈꯣꯏ ꯂꯣꯏꯅꯅ, ꯃꯈꯣꯏꯁꯤ ꯈ꯭ꯔꯥꯏꯁꯠꯇꯨ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯍꯤꯁ꯭ꯇꯣꯔꯤꯗ ꯂꯝꯃꯥꯔꯛ ꯑꯃ ꯑꯣꯏꯅ ꯄꯥꯝꯕ ꯃꯁꯛ ꯑꯃ ꯑꯣꯏꯅ ꯎꯠꯂꯤ ꯍꯥꯏꯅ ꯎꯠꯂꯤ। ꯔꯦꯕꯦꯂꯦꯁꯟ ꯆꯥꯞꯇꯔ ꯇꯦꯟꯗ, ꯑꯦꯟꯖꯦꯜ ꯑꯃ ꯃꯀꯥꯗꯒꯤ ꯑꯍꯥꯜꯂꯛꯄꯥ ꯑꯃꯁꯨꯡ ꯃꯁꯤꯒꯤ ꯑꯈꯪꯕ ꯑꯃ ꯂꯩꯕꯥ ꯂꯝꯗ ꯑꯃ ꯑꯗꯨꯒ ꯑꯇꯣꯞꯄ ꯑꯃ ꯐꯥꯎꯕꯗ ꯊꯝꯂꯤ। ꯁꯤꯁꯇꯔ ꯋꯥꯏꯠꯅ ꯑꯩꯈꯣꯏꯗ ꯈꯪꯍꯜꯂꯤ ꯃꯗꯨꯗꯤ ꯑꯗꯨꯕꯨ “ꯖꯤꯁꯁ ꯈ꯭ꯔꯥꯏꯁꯠ ꯈꯛꯇ ꯑꯣꯏꯗꯕ ꯃꯤꯑꯣꯏ ꯑꯃꯇ ꯅꯠꯇꯦ” ꯍꯥꯏ। ꯔꯦꯕꯦꯂꯦꯁꯟ ꯇꯦꯟꯒꯤ ꯑꯦꯟꯖꯦꯜ ꯑꯗꯨ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯍꯤꯁ꯭ꯇꯣꯔꯤꯗ ꯈ꯭ꯔꯥꯏꯁꯠꯀꯤ “ꯄꯥꯝꯕ” ꯑꯗꯨꯅꯤ। ꯃꯍꯥꯛꯄꯨ ꯗꯦꯅꯤꯑꯦꯜ ꯆꯥꯞꯇꯔ ꯏꯠꯀꯤ ꯚꯔꯁ ꯊꯔꯇꯤꯟꯗ Palmoni ꯑꯣꯏꯅ ꯎꯠꯂꯤ, ꯑꯃꯁꯨꯡ ꯔꯦꯕꯦꯂꯦꯁꯟ ꯆꯥꯞꯇꯔ ꯐꯥꯏꯕꯒꯤ ꯃꯇꯨꯡꯗꯒꯤ ꯃꯍꯥꯛꯄꯨ Judahꯒꯤ ꯇ꯭ꯔꯥꯏꯕꯀꯤ Lion ꯑꯣꯏꯅ ꯎꯠꯂꯤ। ꯗꯦꯅꯤꯑꯦꯜꯁꯤ ꯑꯗꯣꯝꯗꯤ ꯑꯔꯣꯏꯕ ꯅꯨꯃꯤꯠꯀꯤ ꯃꯤꯁꯤꯡ ꯃꯁꯛꯇ ꯂꯩ, ꯃꯈꯣꯏꯅ ꯈ꯭ꯔꯥꯏꯁꯠꯀꯤ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯄꯥꯝꯕꯁꯤꯡꯗ ꯃꯍꯥꯛ ꯀꯔꯝꯅ ꯆꯠꯄꯥꯒꯦ ꯑꯗꯨꯝ ꯂꯥꯛꯂꯤ। ꯃꯈꯣꯏꯅ ꯑꯗꯨ ꯇꯨꯡꯅ ꯍꯦꯟꯗꯣꯛꯄꯥ ꯍꯥꯏꯅ ꯃꯥꯅꯥ ꯑꯣꯏꯔꯕꯗꯤ, ꯃꯈꯣꯏꯕꯨ ꯂꯨꯛꯀꯤꯡ ꯒ꯭ꯂꯥꯁ ꯚꯤꯖꯟꯗ ꯆꯤꯡꯂꯤ, ꯃꯗꯨꯗ ꯑꯃꯪꯕꯁꯤꯡ ꯆꯠꯂꯣꯏ។

Chapter twelve’s three-step purification based upon understanding the knowledge that is increased when a prophecy is unsealed is accompanied by three ‘time prophecies,’ which represent three distinct fulfillments for each of the three verses. Verse seven’s twelve hundred and sixty years, verse eleven’s twelve hundred and ninety years and verse twelves thirteen hundred and thirty-five years identify three verses that each contain a time prophecy which was fulfilled in history, and thereafter recognized by the Millerites as historical confirmation of the message they proclaimed. The prediction in the verse, the historical fulfillment and the Millerite application of that history witness to the latter-day fulfillment of those three prophecies. But the Millerites application of time is no longer valid, so the time references in the verses are to be applied as symbols, not as time. The symbolism is established in the verses through applying the verse, the verse’s fulfillment in history and the Millerite presentation of the message.

ကောဋ်တစ်ဆယ့်နှစ်၏ တံဆိပ်ဖြည်လှစ်ခံရသော ပရောဖက်ပြုချက်တစ်ရပ်ကို နားလည်သဘောပေါက်သည့်အခါ တိုးပွားလာသော အသိပညာအပေါ် အခြေခံသည့် သန့်စင်ခြင်း၏ အဆင့်သုံးဆင့်သည် “အချိန်ဆိုင်ရာ ပရောဖက်ပြုချက်” သုံးရပ်နှင့် တွဲဖက်လျက်ရှိပြီး၊ ထိုအရာများသည် အခန်းငယ်သုံးခုအနက် တစ်ခုချင်းစီအတွက် ကွဲပြားသည့် ပြည့်စုံခြင်း သုံးရပ်ကို ကိုယ်စားပြုသည်။ အခန်းငယ် ၇ ၏ တစ်ထောင့်နှစ်ရာခြောက်ဆယ်နှစ်၊ အခန်းငယ် ၁၁ ၏ တစ်ထောင့်နှစ်ရာကိုးဆယ်နှစ်၊ နှင့် အခန်းငယ် ၁၂ ၏ တစ်ထောင့်သုံးရာသုံးဆယ့်ငါးနှစ်တို့သည် အချိန်ဆိုင်ရာ ပရောဖက်ပြုချက် တစ်ရပ်စီပါဝင်သော အခန်းငယ်သုံးခုကို ညွှန်ပြပြီး၊ ထိုပရောဖက်ပြုချက်များသည် သမိုင်း၌ ပြည့်စုံခဲ့ကြကာ၊ ထို့နောက် မီလာရိုက်များက မိမိတို့ ကြေညာခဲ့သော သတင်းစကား၏ သမိုင်းဆိုင်ရာ အတည်ပြုချက်အဖြစ် အသိအမှတ်ပြုခဲ့ကြသည်။ အခန်းငယ်အတွင်းရှိ ခန့်မှန်းဖော်ပြချက်၊ သမိုင်းအတွင်းရှိ ပြည့်စုံခြင်း၊ နှင့် ထိုသမိုင်းအပေါ် မီလာရိုက်များ၏ အသုံးချမှုတို့သည် ထိုပရောဖက်ပြုချက် သုံးရပ်၏ နောက်ဆုံးကာလဆိုင်ရာ ပြည့်စုံခြင်းအတွက် သက်သေခံကြသည်။ သို့သော် မီလာရိုက်များ၏ အချိန်ဆိုင်ရာ အသုံးချမှုသည် ယခုအခါ ထပ်မံ မမှန်ကန်တော့သဖြင့်၊ အခန်းငယ်များအတွင်းရှိ အချိန်ညွှန်းဆိုချက်များကို အချိန်အဖြစ် မဟုတ်ဘဲ သင်္ကေတများအဖြစ် အသုံးချရမည်။ ထိုသင်္ကေတဆိုင်ရာ အဓိပ္ပာယ်ကို အခန်းငယ်ကိုယ်တိုင်၊ ထိုအခန်းငယ်၏ သမိုင်းအတွင်းရှိ ပြည့်စုံခြင်း၊ နှင့် မီလာရိုက်များ၏ သတင်းစကားတင်ပြမှုတို့ကို အပြန်အလှန် အသုံးချခြင်းအားဖြင့် အခန်းငယ်များအတွင်း တည်ထောင်ထားသည်။

Chapter eleven’s chronology of human rebellion is woven together by leagues, treaties and covenants. The human covenants that are represented within the history of chapter eleven are contrasted with the Divine covenant.

Chronology ea kgaolo ya bolesome le bongwe ya botsuolodi jwa batho e logagantswe mmogo ka dikgokagano, ditumelano le dikgolagano. Dikgolagano tsa batho tse di emetsweng mo hisitoring ya kgaolo ya bolesome le bongwe di farologantswe le Kgolagano ya Bomodimo.

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

> “末世这地上历史的最后日子里，上帝必要与祂那守诫命的子民重立圣约。”《Review and Herald》，1914年2月26日。

Rome establishes the entire vision, and when papal Rome is first addressed in chapter eleven, she is identified as “them that forsake the holy covenant.” The internal line in Daniel eleven, which is also the internal line within the hidden history of verse forty, represents those who enter into covenant with God in the latter days, and the external line identifies those who forsake that very covenant. In illustrating the class who will not be benefitted by the increase of knowledge in the latter days, their external history is woven upon the prophetic thread of broken human treaties.

Roma menetapkan seluruh penglihatan itu, dan ketika Roma kepausan pertama kali dibicarakan dalam pasal sebelas, ia diidentifikasikan sebagai “mereka yang meninggalkan perjanjian kudus.” Garis internal dalam Daniel sebelas, yang juga merupakan garis internal di dalam sejarah tersembunyi ayat empat puluh, melambangkan mereka yang masuk ke dalam perjanjian dengan Allah pada akhir zaman, dan garis eksternal mengidentifikasikan mereka yang meninggalkan perjanjian itu sendiri. Dalam menggambarkan golongan yang tidak akan memperoleh manfaat dari pertambahan pengetahuan pada akhir zaman, sejarah eksternal mereka dijalin pada benang nubuatan tentang perjanjian-perjanjian manusia yang dilanggar.

Woven into the internal line of the one hundred and forty-four thousand are multiple symbols and illustrations of the covenant relationship of God with His latter-day remnant people. The symbol of the number “eleven” is one of those truths, and the fact that the eleventh verse of chapter eleven identifies the external and internal vision of the latter days is emphasized by Isaiah identifying the purpose and work of God’s last day covenant people in chapter eleven, and verse eleven.

នៅក្នុងខ្សែខាងក្នុងរបស់មនុស្សមួយសែនសែសិបបួនពាន់ មាននិមិត្តសញ្ញា និងគំនូរឧទាហរណ៍ជាច្រើនត្រូវបានត្បាញបញ្ចូលគ្នា ដែលបង្ហាញអំពីទំនាក់ទំនងសម្ពន្ធមេត្រីរបស់ព្រះជាម្ចាស់ជាមួយនឹងប្រជារាស្ត្រសំណល់របស់ទ្រង់នៅថ្ងៃចុងក្រោយ។ និមិត្តសញ្ញានៃលេខ «ដប់មួយ» គឺជាសេចក្តីពិតមួយក្នុងចំណោមសេចក្តីពិតទាំងនោះ ហើយការពិតដែលថា ខទីដប់មួយនៃជំពូកទីដប់មួយ កំណត់អត្តសញ្ញាណទាំងនិមិត្តក្នុងផ្នែកខាងក្រៅ និងក្នុងផ្នែកខាងក្នុងអំពីថ្ងៃចុងក្រោយ នោះត្រូវបានសង្កត់ធ្ងន់ដោយអេសាយ ដែលបានកំណត់អត្តសញ្ញាណគោលបំណង និងកិច្ចការរបស់ប្រជារាស្ត្រសម្ពន្ធមេត្រីរបស់ព្រះនៅថ្ងៃចុងក្រោយ ក្នុងជំពូកទីដប់មួយ និងខទីដប់មួយ។

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

> “当那日，主必二次伸手救回他余剩的子民，就是从亚述、埃及、巴忒罗、古实、以拦、示拿、哈马，并众海岛所剩下来的。”以赛亚书 11:11

## The Scattering

Ho Hasana

In the last days the remnant people of God will have been twice scattered, needing to be gathered. Verse seven of Daniel twelve identifies a scattering of God’s people in the last days, thus representing the twelve hundred and sixty days as a symbol of a scattering.

Fa le malama o aso e gata ai, o le a faalua ona faataapeapeina le nuu totoe o le Atua, ma e manaomia ona toe faapotopotoina. O le fuaiupu e fitu o le Tanielu e sefululua o loo faailoa mai ai le faataapeapeina o le nuu o le Atua i aso e gata ai, ma o lea ua fai ai ma sui o aso e tasi le afe lua selau ma le onosefulu o se faailoga o le faataapeapeina.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Ndzi twa wanuna loyi a ambaleke nguvu, loyi a a ri ehenhla ka mati ya nambu, loko a tlakusa voko rakwe ra xinene ni voko rakwe ra ximatsi ma ya etilweni, kutani a hlambanya hi loyi a hanyaka hilaha ku nga heriki leswaku swi ta va swa nkarhi, ni minkarhi, ni hafu; kutani loko a ta va a hetisisile ku hangalasa matimba ya vanhu vo kwetsima, swilo leswi hinkwaswo swi ta hetiseka. Daniela 12:7.

The two witnesses were scattered in Revelation chapter eleven after they gave their testimony.

Vashahidi wawili walitawanywa katika Ufunuo sura ya kumi na moja baada ya kutoa ushuhuda wao.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.

> A beleng ba sena bopaki jwa bone, sebatana se se tlhatlogang mo moleteng o o senang botlase se tlaa lwa nabo, mme se tlaa ba fenya, sa ba bolaya. Mme ditopo tsa bone di tlaa lala mo mmileng wa motse o mogolo, o ka semowa o bidiwang Sodoma le Egepeto, kwa le Morena wa rona a bapotsweng gone. Mme ba ditšhaba le merafe le diteme le ditšhaba ba tlaa bona ditopo tsa bone malatsi a mararo le halofo, mme ga ba kitla ba letla gore ditopo tsa bone di fitlhelwe mo mabitleng. Mme ba ba agile mo lefatsheng ba tlaa ba itumela ka ntlha ya bone, ba dire moletlo, mme ba romelane dimpho; ka gonne baporofeti bano ba babedi ba ne ba bogisa ba ba agile mo lefatsheng. Tshenolo 11:7–10.

In the next verse, verse eleven, the two witnesses are resurrected from their death in the street of Sodom and Egypt. That same death is portrayed by Ezekiel as a valley of scattered, dead, dry bones. The two witnesses represent the Republican and Protestant horns that were slain in 2020. The Protestant horn died at its false prediction of July 18, 2020 and the Republican horn died at the stolen election of 2020. Isaiah identifies that when the witnesses are resurrected, which he identifies as being gathered a second time, those witnesses become the ensign that gathers the eleventh-hour workers.

Dalam ayat berikutnya, yaitu ayat sebelas, kedua saksi dibangkitkan dari kematian mereka di jalan Sodom dan Mesir. Kematian yang sama itu digambarkan oleh Yehezkiel sebagai suatu lembah penuh tulang-tulang yang tercerai-berai, mati, dan kering. Kedua saksi itu melambangkan tanduk Republik dan Protestan yang telah dibunuh pada tahun 2020. Tanduk Protestan mati pada nubuat palsunya tentang 18 Juli 2020, dan tanduk Republik mati pada pemilihan umum tahun 2020 yang dicuri. Yesaya menyatakan bahwa ketika para saksi itu dibangkitkan, yang ia sebut sebagai dikumpulkan untuk kedua kalinya, para saksi itu menjadi panji yang mengumpulkan para pekerja pada jam kesebelas.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> “တစ်နေ့သောကာလ၌ ယေရှဲ၏ အမြစ်တစ်ပါးသည် လူမျိုးများအတွက် အလံတိုင်ကဲ့သို့ ရပ်တည်လိမ့်မည်။ လူမျိုးခြားတို့သည် ထိုသူထံသို့ လာရောက်ရှာဖွေလိမ့်မည်။ သူ၏ နားနေရာသည် ဘုန်းအသရေပြည့်စုံလိမ့်မည်။ ထိုနေ့၌ ထာဝရဘုရားသည် မိမိလက်ကို ဒုတိယအကြိမ်တိုင်အောင် ဆန့်၍ မိမိလူမျိုး၏ ကျန်ကြွင်းသောသူတို့ကို ပြန်လည်ရယူတော်မူလိမ့်မည်။ အာရှုရိပြည်မှလည်းကောင်း၊ အဲဂုတ္တုပြည်မှလည်းကောင်း၊ ပါသရုတ်မှလည်းကောင်း၊ ကုရှမှလည်းကောင်း၊ ဧလံမှလည်းကောင်း၊ ရှိနာမှလည်းကောင်း၊ ဟာမတ်မှလည်းကောင်း၊ ပင်လယ်ကျွန်းများမှလည်းကောင်း ကျန်ရစ်သောသူတို့ကို ပြန်လည်စုဆောင်းတော်မူလိမ့်မည်။ ထို့ပြင် လူမျိုးများအတွက် အလံတော်ကို ထူထောင်တော်မူ၍ ဣသရေလ၏ နှင်ထုတ်ခံရသောသူတို့ကို စုဝေးစေတော်မူမည်။ ယုဒ၏ ပြန့်နှံ့ကွဲကွာနေသောသူတို့ကိုလည်း မြေကြီး၏ ထောင့်လေးပါးမှ စုစည်းတော်မူလိမ့်မည်။” ဟေရှာယ 11:10–12။

When the Lord sets his hand the second time to gather, he assembles “the outcasts of Israel.” The “outcasts of Israel” become the ensign to the Gentiles, and for this reason they must be cast out before they are gathered. They were cast out into Ezekiel’s valley of dead bones and once slain, they laid in the street where also our Lord was crucified, while the other class rejoiced.

Bila Tuhan mengulurkan tangan-Nya untuk kedua kalinya untuk mengumpulkan, Dia menghimpunkan “orang-orang buangan Israel.” “Orang-orang buangan Israel” itu menjadi panji bagi bangsa-bangsa bukan Yahudi, dan karena alasan ini mereka harus dibuang terlebih dahulu sebelum mereka dikumpulkan. Mereka telah dibuang ke lembah tulang-tulang mati dalam Yehezkiel dan, setelah dibunuh, mereka terbaring di jalan, di tempat di mana juga Tuhan kita disalibkan, sementara golongan yang lain bersukacita.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.

> Dengarlah firman TUHAN, hai kamu yang gemetar terhadap firman-Nya; saudara-saudaramu yang membenci kamu, yang mengusir kamu oleh karena nama-Ku, berkata, “Biarlah TUHAN dipermuliakan”: tetapi Ia akan menampakkan diri untuk sukacitamu, dan mereka akan mendapat malu. Yesaya 66:5.

Those who tremble at God’s Word are cast out by their brethren which hated them. Jeremiah identifies what happens to the brethren that hated the ensign.

Abo ba roron leh Kthu leh sâwihte chu an unaute, an huat zînga mi-te’n an hnâwl tûr a ni. Jeremiah-a chuan ensign an huat zînga unaute chunga thil thleng tûr chu a hrilhfiah.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Ka tuar tihi Chuan, Ngai teh u, an chungah thil sual ka thlen dâwn a, chu chu an chhuahsan theih loh tûr a ni; tin, kei hnenah an au vangin pawh, ka ngaihsak lo vang. Jeremiah 11:11.

The context of verse eleven is God’s covenant, and all the prophets address the last days, so the covenant being discussed is the renewing of the covenant with the one hundred and forty-four thousand.

کونتیکسِ آیت یازدهم، عهدِ خداوند است، و چون همهٔ انبیا به ایامِ آخر می‌پردازند، پس عهدی که در اینجا موردِ بحث است، تجدیدِ عهد با آن یکصد و چهل و چهار هزار تن می‌باشد.

> The word that came to Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.

> Firman yang datang kepada Yeremia daripada Tuhan, demikian: Dengarlah perkataan-perkataan perjanjian ini, dan katakanlah kepada orang-orang Yehuda dan kepada penduduk Yerusalem; dan katakanlah kepada mereka: Beginilah firman Tuhan, Allah Israel: Terkutuklah orang yang tidak mendengarkan perkataan-perkataan perjanjian ini, yang telah Kuperintahkan kepada nenek moyangmu pada hari Aku membawa mereka keluar dari tanah Mesir, dari dapur peleburan besi itu, dengan berfirman: Dengarkanlah suara-Ku, dan lakukanlah semuanya itu, tepat menurut segala yang Kuperintahkan kepadamu; maka kamu akan menjadi umat-Ku, dan Aku akan menjadi Allahmu; supaya Aku meneguhkan sumpah yang telah Kuikrarkan kepada nenek moyangmu, untuk memberikan kepada mereka suatu negeri yang berlimpah-limpah susu dan madu, seperti pada hari ini. Lalu aku menjawab dan berkata: Amin, ya Tuhan.

> Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Lalu TUHAN berfirman kepadaku: Maklumkanlah segala perkataan ini di kota-kota Yehuda dan di jalan-jalan Yerusalem, dengan berkata: Dengarlah perkataan-perkataan perjanjian ini dan lakukanlah semuanya itu. Sebab dengan sungguh-sungguh Aku telah memperingatkan nenek moyangmu pada waktu Aku membawa mereka keluar dari tanah Mesir sampai hari ini, dengan bangun pagi-pagi dan terus memperingatkan, demikian: Taatilah suara-Ku. Tetapi mereka tidak taat dan tidak memasang telinganya, melainkan masing-masing hidup menurut kedegilan hatinya yang jahat; sebab itu Aku akan mendatangkan ke atas mereka segala perkataan perjanjian ini, yang telah Kuperintahkan kepada mereka untuk dilakukan, tetapi tidak mereka lakukan.

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:1–11.

> Bo Rra a re ho nna: Morero wa bolotsana o bonwe gareng ga banna ba Juda le gareng ga banni ba Jerusalema. Ba boetse mo ditlolong tsa borraabonemogolo ba bone, ba ba neng ba gana go utlwa mafoko a me; mme ba ile morago ga medimo e sele go e direla: ba ntlo ya Iseraele le ba ntlo ya Juda ba robile kgolagano ya me e ke e dirileng le borraabo. Ke gone ka moo Morena a buang jaana a re, Bona, ke tla ba tlisetsa bosula jo ba ka se kang ba bo falola; mme le fa ba ka goela kwa go nna, ga nkitla ke ba reetsa. Jeremia 11:1–11.

The subject of the judgment of Laodicean Seventh-day Adventism that Jeremiah identifies is repeated by Ezekiel in chapter eleven, verse eleven.

ǀŋam ǃnâi tsî ǀkhâi ǃnâ ǂLaodicea ǂNû-ǀgâs ǃAba ǂSewent-day Adventism, ǁJeremiah ge ǂgâi tsî ǂnâ, ǁEzekiel ge ǂkhâi ra ǂgâi ǃgâi ǂkhaosib ge ǂamasi ǀnâi ge ǂchapter eleven, verse eleven.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Mji huu hautakuwa sufuria yenu, wala ninyi hamtakuwa nyama iliyo ndani yake; bali nitawahukumu katika mpaka wa Israeli. Ezekieli 11:11.

Inspiration directly identifies the sealing of Ezekiel chapter nine as the very same sealing of the one hundred and forty-four thousand in Revelation seven. Verse eleven of chapter eleven is simply the continuation of Ezekiel’s running narrative of the judgment upon the Seventh-day Adventist church, which Sister White identifies as Jerusalem of Ezekiel chapter nine. Those who did not receive the seal are judged and destroyed in the vision of chapter nine through eleven.

Pulokoksing awtok uwen mwe “sealing” me non Esekel sapta nimu wot “sealing” we semirit mewot mefa riepwe ni one hundred and forty-four thousand non Pwuhngok sapta isu. Verse eleven non sapta eleven emon chök weweiti eselemwekisekin kapasapeng Esekel usun kapwung me pweipwand me wia pohn Kainek en Seventh-day Adventist, me Sister White awewe ia Jerusalem en Esekel sapta nimu. Irail me sohte ale “seal” o, re kapwungada o kamwomwla long kawehwe en kaidehn sapta nimu lel eleven.

The vision of 9/11 in Ezekiel identifies the unfaithful as being taken outside of Jerusalem to be judged, thus identifying the final separation of those who profess to be the final church illustrated in the book of Revelation. The symbol of “eleven, eleven” is a symbol of the covenant which the one hundred and forty-four thousand enter into with God. When added together the numbers represent twenty-two, which is a tenth of two hundred and twenty, one of the symbols of the combination of Divinity with humanity.

Tshiono tsha 9/11 kha Hesekiele tshi talusa vha sa fulufhedzeiki sa vhane vha bviswa nnḓa ha Yerusalema uri vha haṱuliwe, nga u ralo tshi sumbedza u fhambana ha u fhedzisela ha avho vhane vha ḓi amba uri ndi tshivhidzo tsha u fhedzisela tsho fanyiswaho buguni ya Nzumbululo. Tshiga tsha “fumiiṋa, fumiiṋa” ndi tshiga tsha mulanga une vha zwigidi zwa ḓana na mahumi maṋa na vhoṋa vha dzhena khawo na Mudzimu. Musi nomboro idzo dzi tshi ṱanganywa, dzi imela fumbili-mbili, ine ya vha tshipiḓa tsha vhumalo tsha maḓana mavhili na mahumi mavhili, tshiṅwe tsha zwiga zwa ṱanganedzo ya Vhudivhisi na vhuthu.

Two hundred and twenty years between 677 and 457 BC connect Daniel’s prophecy of twenty-three hundred days, with Moses’ time prophecy of seven times. Much can be identified of the two hundred and twenty years as a symbol of the work of the atonement which began when those two prophecies arrived together in 1844. Much can be set forth of what is symbolically represented by the number twenty-two as a tithe of two hundred and twenty, as is the case with the number eleven. What I wish to identify here is the relation between eleven and twenty-two.

သက္ကရာဇ် မတိုင်မီ ၆၇၇ နှင့် ၄၅၇ အကြားရှိ နှစ်ပေါင်း နှစ်ရာနှစ်ဆယ်သည်၊ ဒံယေလ၏ နေ့ရက် နှစ်ထောင့်သုံးရာဆိုင်ရာ ပရောဖက်ပြုချက်ကို၊ မောရှေ၏ “ခုနစ်ကာလ” ဆိုင်ရာ အချိန်ပရောဖက်ပြုချက်နှင့် ဆက်နွှယ်စေသည်။ ထို နှစ်ပေါင်း နှစ်ရာနှစ်ဆယ်အနက် များစွာသောအရာကို၊ ၁၈၄၄ ခုနှစ်၌ ထိုပရောဖက်ပြုချက် နှစ်ခု ပေါင်းဆုံရောက်ရှိလာသောအခါ စတင်ခဲ့သည့် အပြစ်ဖြေခြင်းအမှု၏ သင်္ကေတတစ်ရပ်အဖြစ် သတ်မှတ်ဖော်ထုတ်နိုင်သည်။ နှစ်ရာနှစ်ဆယ်၏ ဆယ်ဖို့တစ်ဖို့ဖြစ်သော နှစ်ဆယ့်နှစ် ဟူသော ကိန်းဂဏန်းအားဖြင့် သင်္ကေတသဘောဖြင့် ကိုယ်စားပြုထားသည့်အရာများစွာကိုလည်း—တစ်ဆယ့်တစ် ဟူသော ကိန်းဂဏန်းနှင့် အလားတူသကဲ့သို့—တင်ပြနိုင်သည်။ ဤနေရာ၌ ကျွန်ုပ် ဖော်ထုတ်လိုသည်မှာ၊ တစ်ဆယ့်တစ်နှင့် နှစ်ဆယ့်နှစ်တို့အကြားရှိ ဆက်စပ်မှုဖြစ်သည်။

We will continue these thoughts in the next article.

Kita akan meneruskan pemikiran-pemikiran ini dalam artikel yang seterusnya.

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