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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Nineteen

Buku Yaele le Kereke ya Letsatsi la Bosupa ya Laodisea - Nomoro ya Leshome le Senyane

Number Nineteen

លេខដប់ប្រាំបួន

Author

Jeff Pippenger

Published

December 25, 2025

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The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.

Simba wa kabila ya Yuda ni jina la Yesu, linalosisitiza kazi ya Kristo katika kulitia muhuri na kisha kulifunua Neno Lake la kinabii. Katika sura ya tano ya Ufunuo, Simba wa kabila ya Yuda, ambaye pia ni shina la Daudi, alishinda ili kukifungua kitabu. “Shina” la Daudi lilikuwa Yese, na shina la Yese lilikuwa Faresi, na shina lake lilikuwa Yuda, na shina lake lilikuwa Yakobo, na shina lake lilikuwa Isaka, na shina lake lilikuwa Ibrahimu. Shina la Daudi au la Yese linapotajwa kuhusiana na Simba wa kabila ya Yuda, linasisitiza kanuni za mwanzo na mwisho, ambazo ni Alfa na Omega. Ufunuo wa Yesu Kristo unapofunuliwa katika sura ya kwanza ya Ufunuo, sifa kuu ya tabia Yake ni kwamba Yeye ni Alfa na Omega. Jinsi alivyo, ndilo pia kanuni linalotumiwa kufunua unabii ambao Simba wa kabila ya Yuda ameutia muhuri, anapoamua ya kuwa wakati wake umefika.

The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.

Pembukaan meterai Firman nubuat Allah ialah suatu unsur dalam pekerjaan penebusan Allah apabila Dia menggunakan kuasa Firman-Nya untuk menghasilkan kebangunan-kebangunan menurut kehendak-Nya. Sister White mengatakan bahawa apabila kitab Daniel dan Wahyu lebih difahami, akan kelihatan di antara kita suatu kebangunan besar. Terang Firman nubuat Allah itulah yang menghasilkan kebangunan dan reformasi menurut kehendak-Nya.

Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.

வெள்ளைச் சகோதரி கடைசி நாட்களை நோக்கிப் பார்க்கையில், இறுதிக்காலத்தில் தேவனுடைய ஜனங்களுக்கிடையே நடைபெறும் ஒரு மகத்தான சீர்திருத்தத்தைச் சுட்டிக்காட்டுகிறார். பரிசுத்த வரலாற்றின் எழுச்சிகளும் சீர்திருத்தங்களும் அனைத்தும் தேவனுடைய வார்த்தையினாலேயே உண்டானவை; மேலும் அந்தப் பரிசுத்த காலப்பகுதிகள் ஒவ்வொன்றும் ஞாயிற்றுக்கிழமைச் சட்டத்திற்கு சிறிது முன்பாக ஆரம்பிக்கும் கடைசி மகத்தான எழுச்சியையும் சீர்திருத்தத்தையும் சுட்டிக்காட்டின. அந்த எழுச்சிகள் தேவனுடைய வார்த்தையின் முத்திரை நீக்கப்படுதலினால் உண்டாகின்றன. ஏழு இடிகளும் முத்திரையிடப்பட்டிருந்தன; தானியேல் புத்தகம் பன்னிரண்டாம் அதிகாரத்தில் முத்திரையிடப்பட்டிருந்ததுபோல.

When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.

A sungchhuahna hun hriat chhinchhiahna, 1260 entirna nêna inzawm hriat chhinchhiahte kan hmang chuan, Thupuan bung 11-ah Mosia leh Elija-te chu ni hnih leh a chanve chhûng khawpui kawngah an thi tawh tih kan hmu a. Châng 18-ah erawh Pathian thinurna hun a lo thleng tawh a ni. Mosia leh Elija-te hian mihringte hriatna hun tâwp hma deuh berah Pathian mite an entîr a. Anni chu ni 1260 entirna ni chhûng Sodoma leh Aigupta kawngteah an tlan darh a, chutah chuan Isua kha khenbeh a ni.

Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.

மோசேயும் எலியாவும் மூன்றாம் வசனத்திலிருந்து ஏழாம் வசனம் வரையில், அவர்கள் தெருவில் கொல்லப்படுகின்ற இடம் வரை, தங்கள் சாட்சியை வழங்குவதற்கு அதிகாரமளிக்கப்பட்டிருந்தார்கள். யோவான் இரண்டாம் வசனத்தில் ஆலயத்தை அளந்து முடித்தான்; பின்னர் மோசேயும் எலியாவும் இரட்டுடை அணிந்தவர்களாய் தங்கள் சாட்சியை வழங்குவதற்கு அதிகாரமளிக்கப்பட்டார்கள். எலியாவினதும் மோசேயினதும் செய்தி 1844 ஆம் ஆண்டில் பிலதெல்பிய மில்லரைட் அட்வென்டிசத்திற்கு அளிக்கப்பட்டது; மேலும் 1863 ஆம் ஆண்டிற்குள், தலைமுறைதோறும் கையளிக்கப்படும் பழக்கவழக்கங்களும் மரபுகளும் கீழ் அவர்களுடைய சத்தங்கள் புதைக்கப்பட்டன. அவர்கள் “இரட்டுடை” அணிந்தவர்களாய் மூன்றரை ஆண்டுகள் தங்கள் சாட்சியை வழங்குவதற்கு அதிகாரமளிக்கப்பட்டார்கள்; அது 1863 முதல் மேலும் மேலும் அதிகரித்த இருளின் ஒரு அடையாளமாகும்.

When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.

Ha di wiɔn diﬁnishɔn we Sista White gi fi di seben tɔnda dɛn sɛ dɛn de reprizent di ivent dɛn we de kɔm wit di fos an di sɛkɔn enjɛl, na wan “line upon line” fasin, wi de bild wan istɔri we bigin wit wan enjɛl we de disɛnd wit wan mɛsij, bot line upon line, di enjɛl na both di fos an di sɛkɔn enjɛl. Wan bin put in fut pan di land an wan fut pan di si pan Ọgọst 11, 1840, an di oda wan rich na di disapɔintmɛnt we appin pan Eprel 19, 1844.

The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.

Pelela elandako lonkomba mombongo asilongo syo hamwe nghandja kaKalunga, hoka ha lundakana nomepwapwa gaHabakkuk. Mweendjelo yotango, oshitopolwa shomudo 1843 sha ningwa, nde mwa li ombudi momefano gamwe. Mweendjelo yombali, onghandja yaKalunga olyo elandako lonkomba lomepwapwa gaHabakkuk; sha hololwa eshi A kufa onghandja Yaye po kombudi oyo. Eshi A kufa onghandja Yaye po, etumwalaka ola kulukila momutindo wokwiikala tali kula nokutumba fiyo pefiku lyalo lyokupitila kuExeter camp meeting, manga kape na okuhumbata kwomahiku a 22 October 1844.

The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.

Garis dua ini mengenal pasti satu mesej sedunia, kerana malaikat yang datang itu meletakkan satu kaki di darat dan satu kaki di laut, dan ilham memberitahu kita bahawa hal ini melambangkan satu mesej sedunia. Malaikat itu juga mengenal pasti permulaan masa penangguhan dalam perumpamaan tentang sepuluh anak dara. Pada penanda jalan yang pertama ini kita juga melihat tangan Tuhan menghasilkan suatu dusta. Pada 19 April 1844, secara nubuat kelihatan seolah-olah penglihatan itu telah berdusta, tetapi mereka yang mempunyai kesabaran, menantikan, dan walaupun penglihatan itu bertangguh, ia tidak berdusta. Tetapi apabila garis yang sedang kita bina ini bermula, dusta kekecewaan pertama itu ditandai sebagai suatu sifat bagi penanda jalan yang pertama.

Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.

Afei, letshwao la seatla sa Modimo le ditafole tsa Habakuke le bontsha Modimo a kwahela phoso, mme hamorao a tlosa seatla sa Hae phosong eo. Historing ya Bamillerite, phoso eo e ile ya dumellwa ke Modimo ka Motsheanong wa 1842, ha tjhate e ne e hatiswa, mme phoso eo ya bonahatswa hamorao ha selemo sa 1843 se fela; empa e bile mora nako e itseng hamorao moo Morena a ileng a tlosa seatla sa Hae phosong eo dipalong. Phoso eo e bile teng ho tloha ka Motsheanong wa 1842 ho fihlela kae-kae kamora ho swabiswa ha pele. Mabapi le lengeloi la pele, seatla sa Modimo le ditafole tsa Habakuke di tshwauwa ka Motsheanong wa 1842; empa ho tloswa ha seatla sa Hae historing ya lengeloi la bobedi ho ne ho tla ba nakoana feela kamora ho swabiswa ha pele.

This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.

A se pehchanela jata hai ki “haath” ka waymark ek bhavishyavani ki avadhi hai. Aisan avadhi je unkar haath se ek galati ke dhakle se shuru hola, aur phir unkar haath ke ohi galati se hata le jae se samaapt hola. Unkar haath ke dhakna aur kholna, Yahudah ke gotra ke Sinh ke karya ke chitran hai, jab uu bhavishyavani ke roshni par mohar lagavelan aur phir use khol delan. Uu satya ke dhak delan, aur phir wahi satya ke pragat kailan—ek alag roshni mein je mool roshni ke virodh na karat rahe. Uu ee kaam Millerite Midnight Cry ke revival aur reformation utpann kare ke liye kailan.

The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.

Nako ya kobakisa, oyo ebandaki na boyei ya anzelu, esilaki tango lobɔkɔ na Ye elongolamaki; na bongo pole ya esakweli efungwamaki, oyo ebandisaki “mokumbi ya sanza ya nsambo” oyo ememaki na nsango ya Kolela na Katikati ya Butu na liyangani ya kaa na Exeter, epai wapi nsango yango ebongwanaki lokola mpela monene ya mai, kino na ekuke ekangamaki na mawa monene ya kozanga kokokisama. Komonisama ya nguya ya Nzambe na nzela ya kofungwama ya Liloba na Ye ebimisaki kolamuka mpe mbongwana oyo ezalaki se kokola makasi.

In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.

Pada tahun 1863, gerakan Millerit Laodikia dilarang menyeberangi Yordan, dan ditetapkan ke padang gurun karena merajam Elia dan Musa. Pekabaran William Miller adalah pekabaran Elia, dan pekabaran dasar Miller ialah “tujuh kali” milik Musa. Menolak “tujuh kali” berarti membunuh Musa, dan menolak kebenaran dasar yang dikemukakan oleh Miller berarti membunuh Elia. Pada tahun 1863, utusan dan pekabaran itu dibunuh di jalan, dan sejak saat itu, satu-satunya cara untuk menemukan mereka adalah dengan mencari kubur mereka di jalan-jalan lama Yeremia. Mereka mati di jalan—yakni sampai mereka dibangkitkan. Mereka dibangkitkan ketika “peristiwa-peristiwa masa depan dari ketujuh guruh” yang akan “disingkapkan menurut urutannya” diulangi—dalam sejarah seratus empat puluh empat ribu.

When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.

Apabila sejarah malaikat pertama ditindihkan ke atas sejarah malaikat kedua, struktur nubuatan itu menghasilkan suatu titik rujukan untuk mengikuti tangan Kristus, yang merupakan terang di atas jalan Seruan Tengah Malam. Terang asal Seruan Tengah Malam menerangi jalan itu, dan terang “lengan kanan-Nya yang mulia” itulah yang memimpin perjalanan ke atas jalan itu.

> “I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Ndzi vonake onge ndzi rhendzeriwe hi ku vonakala, naswona ndzi ri karhi ndzi tlakuka swinene, ndzi suka emisaveni ndzi ya ehenhla. Ndzi hundzuka leswaku ndzi languta vanhu va Advent emisaveni, kambe a ndzi nga va kumi, kutani rito ri ku eka mina, ‘Languta nakambe, u tlhela u languta ehenhla nyana.’ Eku endzhaku ka sweswo, ndzi tlakusa mahlo ya mina, kutani ndzi vona ndlela yo ololoka ni yo koma, leyi tlakusiweke ehenhla swinene ka misava. Ehenhla ka ndlela leyi, vanhu va Advent a va ri karhi va famba va ya emutini lowu a wu ri emakumu ka ndlela. Endzhaku ka vona, eku sunguleni ka ndlela, a ku vekiwe ku vonakala loku vangamaka, loku ntsumi yi ndzi byeleke leswaku a ku ri ‘xirilo xa exikarhi ka vusiku.’ Ku vonakala loku a ku vangama ku ya hi ndlela hinkwayo, naswona a ku voningela milenge ya vona, leswaku va nga khunguvanyeki.”

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Ntango nyonso bazalaki kotala Yesu kaka, oyo azalaki liboso na bango, azalaki kotambwisa bango kino na engumba, bazalaki na bokengi. Kasi kala mingi te, basusu balembaki, mpe balobaki ete engumba ezalaki naino mosika mingi, mpe bazalaki kokanisa ete basengelaki kokota kati na yango kala. Bongo Yesu azalaki kolendisa bango na kotombolaka lobɔkɔ na Ye ya mobali ya nkembo, mpe longwa na lobɔkɔ na Ye pole moko ebimaki, oyo ezalaki koningana likoló ya etuluku ya advente, mpe bagangaki ete, ‘Aleluya!’ Basusu na motema mabe baboyaki pole oyo ezalaki nsima na bango, mpe balobaki ete ezalaki Nzambe te nde akambaki bango kino mosika wana. Pole oyo ezalaki nsima na bango ebomaki, mpe etikaki makolo na bango na molili makasi mpenza, mpe babɛtaki libaku mpe babungisaki komona elembo mpe Yesu, mpe bakweyaki longwa na nzela kino na mokili ya se ya molili mpe mabe.” Christian Experience and Teachings of Ellen G. White, 57.

When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.

Bila Kristus mengangkat lengan-Nya yang mulia, Dia sedang menggunakan “tangan”-Nya sebagai lambang pekerjaan-Nya dalam memimpin umat-Nya. Apabila kita menghubungkan kedatangan malaikat kedua dengan malaikat pertama yang turun pada 11 Ogos 1840, kita mendapati bahawa kedua-dua malaikat itu mempunyai suatu pekhabaran di dalam tangan mereka.

> “I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. …

> “A si ka hrilin ka ngaihlu nak hmu hi, vanram pumpi in leilung cungih a thleng rero mi hnatuan ah an laknak. Jesuh cun vancungmi thilti thei zet pakhat a tir ih, leilung mi pawl cu A ra hnihnak hrangin timlam dingin ralrinnak pe dingah. Vancungmi cu vanram ih Jesuh umnak ihsin a suak tikah, a hmaiah tleu tuk le ropit tuk mi eng a kal hmaisa. Ka hnenah an ti cu, a mission cu a ropitnak in leilung engter ding le Pathian ih a ra lai mi thinlung thinhengnak cu minung hnenah ralringter ding a si. …”

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 246, 247.

> “រូបទេវតាដ៏មានអំណាចម្នាក់ទៀត ត្រូវបានតែងតាំងឲ្យចុះមកលើផែនដី។ ព្រះយេស៊ូវបានប្រទានសំណេរមួយដល់ដៃរបស់គាត់ ហើយនៅពេលគាត់ចុះមកដល់ផែនដី គាត់បានបន្លឺសំឡេងថា ‘បាប៊ីឡូនបានដួលរលំហើយ បានដួលរលំហើយ។’ បន្ទាប់មក ខ្ញុំបានឃើញពួកអ្នកដែលខកចិត្ត លើកភ្នែករបស់ពួកគេឡើងទៅស្ថានសួគ៌ម្តងទៀត ដោយមើលទៅការយាងមករបស់ព្រះអម្ចាស់របស់ពួកគេដោយសេចក្តីជំនឿ និងសេចក្តីសង្ឃឹម។ ប៉ុន្តែមនុស្សជាច្រើនហាក់ដូចជានៅតែស្ថិតក្នុងសភាពល្ងង់ខ្លៅមួយ ដូចជាកំពុងដេកលក់; ទោះជាយ៉ាងណា ខ្ញុំអាចឃើញស្លាកស្នាមនៃទុក្ខព្រួយយ៉ាងជ្រាលជ្រៅលើទឹកមុខរបស់ពួកគេ។ ពួកអ្នកដែលខកចិត្ត បានឃើញតាមរយៈបទគម្ពីរថា ពួកគេស្ថិតនៅក្នុងពេលពន្យារនោះ ហើយថាពួកគេត្រូវតែរង់ចាំដោយអត់ធ្មត់ចំពោះការសម្រេចនៃនិមិត្ត។ ភស្តុតាងដដែលដែលបាននាំពួកគេឲ្យទន្ទឹងរង់ចាំព្រះអម្ចាស់របស់ពួកគេនៅឆ្នាំ 1843 បាននាំពួកគេឲ្យរំពឹងទុកទ្រង់នៅឆ្នាំ 1844។ ទោះជាយ៉ាងណា ខ្ញុំបានឃើញថា ភាគច្រើនមិនមានកម្លាំងរុញច្រាននោះទេ ដែលបានសម្គាល់សេចក្តីជំនឿរបស់ពួកគេនៅឆ្នាំ 1843។ ការខកចិត្តរបស់ពួកគេបានធ្វើឲ្យសេចក្តីជំនឿរបស់ពួកគេចុះថយ។” Early Writings, 246, 247.

Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.

Kedua-dua malaikat itu ialah sebahagian daripada tiga malaikat yang bersama-sama membentuk satu lambang, maka mereka sehaluan dari segi pekabaran yang mereka wakili, walaupun masing-masing mewakili pekabaran yang tersendiri. Kedua-dua malaikat itu mempunyai suatu “tulisan” di tangan mereka, yang melambangkan suatu ujian. “Malaikat pertama dan kedua harus berjalan selari” dengan malaikat ketiga.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “ផង​ព្រះជាម្ចាស់​បាន​ប្រទាន​សារ​នៃ វិវរណៈ 14 ឲ្យ​មាន​ទីកន្លែង​របស់​វា​ក្នុង​ខ្សែ​នៃ​ព្យាករណ៍ ហើយ​កិច្ចការ​របស់​សារ​ទាំង​នោះ​មិន​ត្រូវ​បញ្ឈប់​ឡើយ រហូត​ដល់​ចុង​បញ្ចប់​នៃ​ប្រវត្តិសាស្ត្រ​ផែនដី​នេះ។ សារ​របស់​ទេវតា​ទីមួយ និង​ទីពីរ នៅ​តែ​ជា​សេចក្តី​ពិត​សម្រាប់​សម័យ​នេះ ហើយ​ត្រូវ​ដំណើរ​ស្រប​គ្នា​ជាមួយ​សារ​នេះ​ដែល​បន្ត​មក​ក្រោយ។ ទេវតា​ទីបី​ប្រកាស​ការ​ព្រមាន​របស់​ខ្លួន​ដោយ​សំឡេង​ខ្លាំង។ «ក្រោយ​ពី​ការ​ទាំង​នេះ» យ៉ូហាន​បាន​និយាយ​ថា «ខ្ញុំ​បាន​ឃើញ​ទេវតា​ម្នាក់​ទៀត​ចុះ​មក​ពី​ស្ថានសួគ៌ មាន​អំណាច​យ៉ាង​ធំ ហើយ​ផែនដី​ត្រូវ​បាន​បំភ្លឺ​ដោយ​សិរីល្អ​របស់​គាត់»។ ក្នុង​ការ​បំភ្លឺ​នេះ ពន្លឺ​នៃ​សារ​ទាំង​បី​ត្រូវ​បាន​រួម​បញ្ចូល​គ្នា​ទាំង​អស់»។ The 1888 Materials, 803, 804.

Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”

Ellen G. White သည် တတိယကောင်းကင်တမန်ကို ဗျာဒိတ်ကျမ်း ၁၈ ၏ ကောင်းကင်တမန်အဖြစ် သတ်မှတ်ဖော်ပြပြီး၊ ပထမနှင့် ဒုတိယကောင်းကင်တမန်တို့သည် ဗျာဒိတ်ကျမ်း ၁၈ ၏ တတိယကောင်းကင်တမန်အားဖြင့် ကိုယ်စားပြုထားသော ပရောဖက်ပြုသမိုင်းနှင့် ပြိုင်တန်းလျက် လည်ပတ်ရမည်ဟု သတ်မှတ်ဖော်ပြထားသည်။ ထို့ကြောင့်၊ သူမသည် ၁၈၄၀ ပြည့်နှစ် ဩဂုတ် ၁၁ ရက်နေ့၌ ပထမကောင်းကင်တမန် ဆင်းသက်လာခြင်းကို 9/11 နှင့် ကိုက်ညီစွာ ဆက်စပ်သတ်မှတ်နေပြီး၊ ဗျာဒိတ်ကျမ်း ၁၈ ၏ ကောင်းကင်တမန်သည် “တတိယကောင်းကင်တမန်” ဖြစ်ကြောင်းကိုလည်း သတ်မှတ်ဖော်ပြနေသည်။ တတိယကောင်းကင်တမန်သည် သုံးပါးအနက် နောက်ဆုံးဖြစ်ပြီး၊ ပထမကောင်းကင်တမန်အားဖြင့် ပုံဆောင်ကြိုတင်ပြထားခြင်းခံရသည်။ ထို့ကြောင့် Ellen G. White သည် ပထမကောင်းကင်တမန်၏ တာဝန်သည် ဗျာဒိတ်ကျမ်း ၁၈ ၏ ကောင်းကင်တမန်၏ တာဝန်နှင့် တစ်ထပ်တည်းဖြစ်ကြောင်း ကျွန်ုပ်တို့အား အသိပေးထားသည်။ အကြောင်းမှာ ကောင်းကင်တမန်နှစ်ပါးစလုံး၏ တာဝန်မှာ “မြေကြီးကို ၎င်း၏ ဘုန်းတော်ဖြင့် လင်းလက်စေခြင်း” ဖြစ်သောကြောင့် ဖြစ်သည်။

The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.

“ท้องฟ้าร้องทั้งเจ็ด” เป็นภาพแทนการจำแนกลำดับเหตุการณ์ภายในประวัติศาสตร์ของทูตสวรรค์องค์ที่หนึ่งและองค์ที่สอง ซึ่งจะเกิดซ้ำอีกในประวัติศาสตร์ของทูตสวรรค์องค์ที่สาม พระวิญญาณแห่งการดลใจได้ทรงชี้นำว่า เมื่อเราจัดประวัติศาสตร์เหล่านี้ให้สอดคล้องกัน “บรรทัดบนบรรทัด” การเสด็จลงมาของทูตสวรรค์องค์ที่หนึ่งในปี 1840 ย่อมสอดคล้องกับการเสด็จลงมาของพระองค์ในเหตุการณ์ 9/11 ทั้งยังชี้ให้เห็นข่าวสารแห่งการทดสอบซึ่งจะต้องรับประทานร่วมกับพยานทั้งสอง และทำให้ความผิดหวังสอดคล้องกับหมายหลักแรกด้วย

The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.

“Ligurumo tse supa” li emela nako ya boporofeta e qalang ka ho swaba mme e qetella ka ho swaba ho hoholo le ho feta.

When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.

Amaku a bɔ adiyisɛm kwan a ɛfa ɔbɔfoɔ a ɔdi kan no siane ho no hyia ɔbɔfoɔ a ɔtɔ so mmienu no ba no, ɛma “nokorɛ nhyehyɛeɛ” ba. Wɔkyerɛkyerɛ nokorɛ mu sɛ anammɔn mmiɛnsa, a deɛ ɛdi kan ne deɛ ɛtwa toɔ no yɛ pɛ, na anammɔn a ɛwɔ mfinimfini no gyina hɔ ma atuateɛ. Sɛ wɔhyehyɛ ɔbɔfoɔ a ɔdi kan ne ɔbɔfoɔ a ɔtɔ so mmienu no sɛnea saa nhyehyɛeɛ yi te no, ɛma nhyehyɛeɛ bi a wɔde ɔbɔfoɔ a ɔdi kan ne ɔbɔfoɔ a ɔtɔ so mmienu ayɛ, a ɛda Adiyisɛm du nwɔtwe mu ɔbɔfoɔ a ɔtɔ so mmiɛnsa no adi, na Adiyisɛm du nwɔtwe mu ɔbɔfoɔ a ɔtɔ so mmiɛnsa no yɛ ɔbɔfoɔ a ɔdi kan ne ɔbɔfoɔ a ɔtɔ so mmienu no nyinaa nkabom.

The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.

Malaika wa tatu wa Ufunuo kumi na nane unajumuisha sauti mbili. Sauti ya kwanza ilitimizwa wakati majengo ya New York yalipoanguka katika 9/11, na sauti ya pili ya aya ya nne ni sheria ya Jumapili. Ndani ya kipindi kutoka 9/11 hadi sheria ya Jumapili, malaika wa tatu wa Ufunuo kumi na nane anawakilisha muungano wa malaika wa kwanza na wa pili. Kwa kuwa hivyo ndivyo ilivyo, kutumia historia ya malaika hao wawili “mstari juu ya mstari,” kuwakilisha historia ya malaika wa tatu wa Ufunuo kumi na nane—ni kuoanisha malaika wa kwanza na wa pili, na malaika wa kwanza na wa pili.

Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.

Izingelosi ezimbili zifika ekudumazekeni kokuqala, futhi zombili lezi zingelosi zihlobene ngokwesiprofetho, futhi zombili zinombiko wokuvivinya osezandleni zengelosi. Uphawu lwendlela olulandelayo olumelelwe emgqeni yizibhebhe zikaHabakuki, ezihlotshaniswa ngokuqondile nesandla sikaNkulunkulu. Emgqeni wengelosi yokuqala, ishadi lika-1843 lakhiqizwa ngoMeyi ka-1842, kanti emgqeni wengelosi yesibili, kwakungekho shadi. Ishadi laliphele ngokufika kwengelosi yesibili. Uphawu lwendlela lwezibhebhe zikaHabakuki emgqeni wengelosi yesibili ukususwa kwesandla sikaNkulunkulu ephutheni elalisezibalweni zeshadi lika-1843.

His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.

Tla gagwe e ne ya khupetsa phoso mo sesupong sa tsela sa moengele wa ntlha, mme tla ya Gagwe ya tlosiwa kwa sesupong sone seo sa tsela, mo moleng wa moengele wa bobedi. Ka jalo; sesupo sa tsela sa ditafole tsa ga Habakuke mo meleng e e bapileng ya moengele wa ntlha le wa bobedi se emela dikgato tse pedi. Mo kgatong ya ntlha, tla ya Gagwe e khupetsa phoso, mme kwa bokhutlong jwa paka ya sesupo sa tsela sa ditafole tsa ga Habakuke, O tlosa tla ya Gagwe. Nako ya tiego e simolotse ka go goroga ga moengele wa bobedi, mme nako ya tiego e khutla ka tatelano, e simologa ka go tlosiwa ga tla ya Gagwe. Sesupo sa tsela sa ditafole tsa ga Habakuke se emela paka ya nako e e tshwaiwang ke tla ya ga Keresete kwa tshimologong le ke tla ya Gagwe kwa bokhutlong.

Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.

Mekotla e mebedi a swailwe go tlhobogong ya ntlha, mme ka bobedi a na le molaetsa wa teko o o tshwanetseng go tsewa le go jewa. Foo nako ya boporofeti, e emelang boammaaruri jwa motheo, e a simologa ka seatla sa Modimo se khurumetsa mme e felela ka seatla sa Gagwe se senola. Letshwao la tsela le le latelang ke kopano ya mešaša ya Exeter, kwa koo selelo sa bosigogare se kgaoganyang le go itshekisa ba ba neng ba tla latela seatla sa ga Keresete go tsena mo Felong ga Maitshepho a a Boitshepo.

When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.

Kat Kristo ay pumasok sa Kabanal-banalang Dako, itinaas Niya ang Kaniyang kamay sa langit at sumumpa na ang panahon ay hindi na magtatagal. Kaniyang kasiselyo pa lamang sa “pitong kulog,” na kumakatawan sa kasaysayan ng unang dalawang anghel, na inuulit sa kasaysayan ng ikatlo. Kaniyang tinatakan ang “pitong kulog” gaya ng pagtatatak Niya sa mga hula ni Daniel sa ikalabindalawang kabanata. Sa ikalabindalawang kabanata ng Daniel, sa una sa tatlong makasagisag na yugto ng panahon, itinataas ni Kristo ang kapuwa kamay sa langit at ipinahahayag na kapag natapos na ang pagpapangalat sa bayan ng Diyos, yaong mga magiging “mga taong pinagtatakhaan” ay padadalisayin at itataas bilang isang handog. Ang balangkas ng una at ikalawang anghel na kasalukuyan nating isinasaalang-alang ay makasagisag na naghahayag ng kamay ng Diyos sa bawat hakbang.

When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.

Apabila Dia menutupi kebenaran, hal itu menghasilkan suatu kekecewaan, dan apabila Dia menarik tangan-Nya, terang pun dihasilkan, dan terang itu ialah terang pekabaran Seruan Tengah Malam. Kekecewaan yang pertama hingga kepada Kekecewaan Besar memikul tanda alpha dan omega dan dinyatakan di dalam struktur kebenaran. Permulaan melambangkan kesudahan, dan penunjuk jalan di antara kedua-dua kekecewaan itu menggambarkan kesan pemeteraian dan pembukaan meterai atas loh-loh Habakuk, yang merupakan pembukaan meterai atas jalan-jalan purba Yeremia, dan melambangkan asas yang di atasnya bait suci didirikan sebelum undang-undang Ahad, apabila bait suci yang telah disempurnakan ditinggikan mengatasi segala gunung. Penunjuk jalan yang di tengah dalam firman kebenaran melambangkan pemberontakan, dan dalam sejarah yang dilambangkan oleh pemisahan terakhir antara gandum dan lalang, memperlihatkan pemberontakan gadis-gadis dara yang bodoh.

The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.

Pemberontakan yang dilambangkan oleh tanda jalan pada loh-loh Habakuk digambarkan sebagai sesuatu yang progresif, karena itu bukan satu tanda jalan tunggal, melainkan suatu periode dengan permulaan dan pengakhiran yang ditentukan, sebagaimana dilambangkan oleh tangan Allah. Tangan Allah hadir dua kali pada kekecewaan pertama, karena ada dua malaikat yang masing-masing memegang suatu pekabaran di tangan mereka. Tanda jalan pemberontakan berikutnya memiliki tangan permulaan dan tangan pengakhiran, sehingga tanda itu juga memiliki dua tangan di dalam ciri-ciri kenabiannya. Tanda jalan ketiga dari kekecewaan yang lebih besar menunjukkan Kristus mengangkat tangan-Nya dan bersumpah demi sorga, tepat dalam bagian yang sama di mana ketujuh guruh dimeteraikan, sebagaimana dalam Daniel pasal dua belas. Tepat pada saat malaikat itu menandai akhir dari struktur kenabian dua malaikat pertama yang sekarang sedang kita pertimbangkan, Ia mengakhiri penerapan waktu nubuatan, dan menempatkan diri-Nya dalam suatu bagian yang sejajar di dalam kitab Daniel, di mana Ia tidak mengangkat satu tangan-Nya, melainkan mengangkat kedua tangan-Nya.

In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.

Buka Daniel pasal dua belas terdapat tiga tempoh nubuat yang dimeteraibukakan pada akhir zaman, kerana inilah yang akan menimpa umat Allah pada akhir zaman. Hal pertama yang disebut dalam penglihatan penutup Daniel yang mencapai kemuncaknya ialah bahawa Daniel, yang melambangkan umat baki Allah, mempunyai pengertian baik tentang perkara itu mahupun tentang penglihatan itu. Hal terakhir yang dicatat oleh Daniel ialah bagaimana pertambahan pengetahuan digunakan oleh Singa dari suku Yehuda untuk menghasilkan kebangkitan dan pembaharuan yang terakhir di kalangan umat Allah yang ditandai sebagai mereka yang memahami. Dia menyempurnakan pemeteraian umat-Nya dengan membuka meterai “tujuh guruh” dalam Wahyu sehubungan dengan pembukaan meterai “tiga tempoh” dalam Daniel pasal dua belas.

When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.

Kaba Jeso a lemoga gore, kwa bokhutlong jwa malatsi a le mararo le sephatlo a boperofeti a go gasameng maatla a batho ba Modimo, “dikgakgamatso” tsotlhe di ne di tla bo di fedile—O supa Phukwi 2023, fa malatsi a le mararo le sephatlo a loso mo mebileng a Tshenolo kgaolo ya lesome le bongwe a ne a fedile. Jaanong dikgakgamatso di ne di tla bo di fedile pele ga molao wa Tshipi. O ne a tshwaya Phukwi 2023 ka go tsholetsa e seng seatla se le sengwe fela, mme diatla tsotlhe ka bobedi. Ka go dira jalo O ne a tshwaya bokhutlo jwa nako ya go diega, fela jaaka fa A ne a tlosa seatla sa Gagwe mo phosong ya hisetori ya Bamillerite. Go swabisiwa ga ntlha go ne ga diragala ka Phukwi 18, 2020, jaaka go tshwantshitswe ke go swabisiwa ga ntlha ga Bamillerite, mme nako ya go diega ya simologa ya bo e tswelela go fitlha A otlololela seatla sa Gagwe lekgetlo la bobedi go phutha batho ba Gagwe ba masalela ka Phukwi 2023.

The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.

การผิดหวังครั้งแรกนั้นเป็นภาพแทนโดยพระหัตถ์ของพระเจ้าที่ทรงปกคลุมความผิดพลาด ซึ่งสำหรับพวกมิลเลอไรต์คือการระบุปี 1843 แทนวันที่ 22 ตุลาคม 1844 ความผิดหวังนั้นถูกเป็นภาพแทนไว้ในข้อสิบสองของบทที่สิบสอง การผิดหวังครั้งแรกเป็นภาพแทนโดยพระหัตถ์ของพระองค์ที่ทรงปกคลุมความผิดพลาดนั้น และถูกทำให้เป็นแบบอย่างโดยพวกมิลเลอไรต์ผู้มาถึงความผิดหวังครั้งแรก คำในข้อสิบสองคือ “มาถึง” ความสุขมีแก่ผู้ที่คอยอยู่ และผู้ที่ “มาถึง” 1335; ความสุขมีแก่ผู้ที่ “มาถึง” ความผิดหวังของวันที่ 19 เมษายน 1844 คำที่แปลว่า “มาถึง” นั้นมีความหมายว่า “แตะต้อง” พวกมิลเลอไรต์ได้ประสบกับความผิดหวังครั้งแรกเมื่อปี 1843 แตะต้องปี 1844 ข้อสิบสองของดาเนียลบทที่สิบสองระบุถึงความผิดหวังครั้งแรกทั้งของวันที่ 19 เมษายน 1844 แต่โดยตรงยิ่งกว่านั้นคือความผิดหวังครั้งแรกของวันที่ 18 กรกฎาคม 2020

The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.

Periode nubuatan yang pertama dan periode nubuatan yang terakhir daripada tiga periode yang dimeteraibukakan pada waktu akhir, ketika pengetahuan bertambah dan menyempurnakan pemisahan terakhir antara gandum dengan lalang, sehingga mengenal pasti pembukaan meterai terang nubuatan yang memeteraikan seratus empat puluh empat ribu, adalah periode nubuatan yang sama.

The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.

Tempoh pertama dalam ayat tujuh ialah pengakhiran penyerakan tiga setengah hari dalam Wahyu sebelas pada bulan Julai 2023, dan tempoh dalam ayat dua belas ialah permulaan penyerakan yang sama itu pada 18 Julai 2020. Alfa dan Omega telah menandai sejarah tujuh guruh dalam Daniel dua belas sebagai sejarah yang bermula pada kekecewaan 18 Julai 2020 dan berakhir tiga setengah hari simbolik kemudian pada bulan Julai 2023. Sama pentingnya ialah bahawa apabila Alfa dan Omega menandai permulaan dan pengakhiran masa penangguhan yang terakhir, Dia mengangkat bukan satu, melainkan kedua-dua tangan-Nya ke langit dan bersumpah demi Dia yang hidup sampai selama-lamanya.

The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!

Anak Allah yang adalah anak manusia sedang mengikat sumpah dengan Bapa, tepat di tempat puncak kisah umat perjanjian Allah bermula, ketika Kristus mula-mula memanggil Abram dengan suatu janji, lalu meneguhkan janji itu dengan sumpah. Tanggalkan kasutmu, engkau berdiri di tanah yang kudus!

The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.

Huruf tengah daripada tiga tempoh nubuatan itu tidak lain dan tidak bukan ialah penggenapan omega bagi nubuatan masa perjanjian Abram dan Paulus selama 430 tahun sebagaimana diwakili dalam 1290 tahun pada ayat sebelas. Ayat itu, apabila didekati dengan pemahaman Millerit, mengenal pasti suatu tempoh persediaan selama tiga puluh tahun bagi kepausan, diikuti kemudian oleh 1260 tahun penganiayaan kepausan. Tempoh 430 tahun Abram melambangkan perhambaan dan kelepasan dalam suatu bangsa yang khusus, selaras dengan tiga puluh tahun pertama yang mewakili Tuhan memasuki perjanjian dengan Abram. Persediaan tiga puluh tahun bagi para imam bermula pada tahun 1989, pada waktu akhir, dan tiga puluh tahun itu berakhir pada undang-undang Ahad, apabila ayat itu mengenal pasti bahawa kekejian yang membinasakan akan ditegakkan, dan kemudian akan menganiaya umat Tuhan selama 1260 tahun simbolik, selaras dengan 42 bulan simbolik Yohanes dalam Wahyu tiga belas.

The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.

Gerakan reformasi bagi seratus empat puluh empat ribu itu bermula pada tahun 1989, tatkala Tuhan memulai pekerjaan-Nya untuk mempersiapkan suatu imamat yang akan melayani selama krisis pada tengah malam, yang dimulai pada undang-undang hari Minggu. Alfa dan Omega berdiri di atas air sungai Hiddekel dan mengangkat kedua tangan-Nya ke langit, bersumpah bahwa apabila penyerakan dari 18 Juli 2020 hingga Juli 2023 telah genap, maka keajaiban-keajaiban yang berkaitan dengan pekerjaan Kristus dalam memadukan keilahian-Nya dengan kemanusiaan akan diselesaikan.

This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.

Mi a umna thupuan bu 10-na ah, khuaiahcun thutak riatna pasarih thawn a inzawm vek a ni; ziakchu Amah cun khawiah pawh hun hrilhlawkna hman dan chu a ti tawp mai lo va, pasarih-na tulai awn ni lai ah Pathian thuguk chu a zo ding tih pawh a hriattir bawk. Daniel bung 12-a a inang remna lai chuan, 2023 kum July thla ah thehdarhna a tawp khan, Pathian mite tihdaihna tihzo zawhna chu a zo ding tih a hriattir a; chu chu pasarih-na tulai awnna hmanga entir a ni a, chumi chu Krista’n a kut a kaih chhoh a, thu a tiam hialna thawn an inkhap ta a ni, a pahnihna inang remna lai pahnihah chuan.

The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.

Periode nubuatan yang pertama dan periode nubuatan yang terakhir dari pekabaran rangkap tiga dalam Daniel dua belas memiliki ciri khas alfa dan omega. Periode pertama dalam ayat tujuh mengidentifikasi akhir dari periode yang sama tepatnya, yang oleh ayat dua belas ditandai sebagai permulaannya. Di antara ayat tujuh dan dua belas, sejarah masa akhir sejak tahun 1989 sampai penutupan masa kasihan digambarkan. Di tengah periode alfa dari ayat tujuh dan sejarah omega dari ayat dua belas, pemberontakan terakhir umat manusia sejak hukum hari Minggu sampai Mikhael berdiri digambarkan, dan hal itu digambarkan dalam pasal yang sama di mana Mikhael berdiri.

The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.

Pemberontakan pada periode pertengahan pada dasarnya adalah sejarah lahiriah pemberontakan, tetapi tiga puluh tahun yang pertama adalah sejarah batiniah dari persiapan para imam yang berhadapan secara langsung dengan kekuatan-kekuatan lahiriah yang dilambangkan dalam periode 1260 berikutnya.

The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.

Phakathi nenkathi imelela ukuhlubuka kwencwadi yeshumi nantathu yezinhlamvu zesiHeberu, futhi ihlangana nokwangaphakathi njengoba iveza impi yokugcina yempikiswano enkulu emhlabeni, ngesikhathi umusa usalokhu umi. Ukuhlanganiswa kwayo kokwangaphandle nokwangaphakathi futhi kuyisigijimi sombono wokugcina kaDaniyeli, omelwe ngumfula iHidekeli kanye nezahluko ezintathu nazo ezithwala uphawu lwe-Alpha ne-Omega, futhi ezakhiwe phezu kwesakhiwo seqiniso. Isahluko sokuqala nesokugcina sikhuluma ngokubekwa uphawu kwabantu bakaNkulunkulu, abavezwa njengezinkanyezi ezikhanya kuze kube phakade. Isahluko esiphakathi sokuhlubuka sikhomba umlando ofanayo omelwe evesini leshumi nanye kanye neminyaka eyi-1290, okuyivesi eliphakathi kuleso sakhiwo esifanayo.

When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.

Bila Kristus menggunakan tangan-Nya dalam struktur kenabian, hal itu melambangkan banyak kebenaran, tetapi juga melambangkan jalan yang sedang Ia pimpin umat-Nya tempuh. Penyingkapan Yesus Kristus mulai dimeteraibuka pada bulan Juli 2023. Pembukaan meterai itu mencakup pembukaan meterai atas ketujuh guruh dan pekabaran Daniel sebagaimana diwakili dalam pasal dua belas. Pembukaan meterai itu berlangsung di dalam sejarah tersembunyi ayat empat puluh, yang dimulai pada tahun 1989 dan berakhir pada hukum hari Minggu. Dalam sejarah itu umat Allah akan dimeteraikan, dan mereka dimeteraikan oleh pencurahan Roh Kudus. Pencurahan Roh Kudus yang terakhir dikenali dalam pasal kedelapan kitab Wahyu, di mana hal itu dilambangkan sebagai meterai yang ketujuh, dan karena itu meterai yang terakhir. Singa dari suku Yehuda telah menang dalam pasal lima untuk membuka kitab yang dimeteraikan dengan tujuh meterai.

The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.

Ti lekhantsi la botshelela le tsosolositse potso kwa bofelong jwa kgaolo ya borataro, le botsa gore ke mang yo o tla kgonang go ema mo nakong e go sa tlholeng go na le botsereganyi jwa boleo.

> For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.

> Hobane letsatsi le leholo la bohale ba hae le fihlile; mme ke mang ya tla khona ho ema? Tšenolo 6:17.

The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.

အခန်းနောက်တစ်ခန်း၊ သို့မဟုတ် အခန်းငယ်နောက်တစ်ငယ်ဟုလည်း ဆိုနိုင်သည်မှာ၊ တနင်္ဂနွေနေ့ဥပဒေအရေးအခင်းကာလအတွင်း ဘုရားသခင်၏နိုင်ငံတော်ထဲသို့ စုဝင်စေခံရသော တစ်သိန်းလေးသောင်းလေးထောင်၏ တံဆိပ်ခတ်ခြင်းနှင့် လူအစုအဝေးကြီးကို မိတ်ဆက်ဖော်ပြထားသည်။ တစ်သိန်းလေးသောင်းလေးထောင်သည် ဆဋ္ဌမတံဆိပ်၏ မေးခွန်းအတွက် အဖြေဖြစ်ကြသည်။ သူတို့ကို အခန်း ၇ တွင် ဖော်ပြပြီးနောက်၊ အခန်း ၈ သည် သတ္တမမြောက်နှင့် နောက်ဆုံးသောတံဆိပ်ကို ဖယ်ရှားခြင်းခံရကြောင်း ဖော်ထုတ်သတ်မှတ်ထားသည်။

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.

> Dan apabila Ia membuka meterai yang ketujuh, maka terjadilah kesunyian di syurga kira-kira setengah jam lamanya. Lalu aku melihat ketujuh-tujuh malaikat yang berdiri di hadapan Allah; dan kepada mereka diberikan tujuh sangkakala. Kemudian datanglah seorang malaikat yang lain, lalu berdiri di mezbah dengan sebuah pedupaan emas; dan kepadanya diberikan banyak kemenyan, supaya ia mempersembahkannya bersama-sama dengan doa semua orang kudus di atas mezbah emas yang di hadapan takhta itu. Dan asap kemenyan itu, yang naik bersama-sama dengan doa orang-orang kudus, naik ke hadapan Allah dari tangan malaikat itu.

> And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Laloma na Agelo a la kame el incensaryo, ya yena koné ele fuego del altar, y ya tirá ele na tierra; y ya tiene mga bos, y mga trueno, y mga relámpago, y un temblor de tierra. Revelation 8:1–5.

The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.

“Мөд,”‑г Исаиа бүлэг зургад “нүүрс” хэмээн дүрсэлсэн бөгөөд Эгч Уайт үүнийг ариусгалын бэлгэдэл гэж тодорхойлдог; тэр нь тахилын ширээнээс авч, газар луу шидэгддэг. Пентекостын үед тэнгэрээс ирсэн “мөд” нь “мөдөн” хэлүүдээр дүрслэгдсэн. Левийн хөвгүүдийг ариусгахын тулд Гэрээний Элчийн хэрэглэдэг зүйл нь “мөд” юм.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Yang nyiru-Nya ada di tangan-Nya, dan Ia akan membersihkan tempat pengirikan-Nya sampai bersih, lalu mengumpulkan gandum-Nya ke dalam lumbung.’ Matius 3:12. Inilah salah satu masa pemurnian. Oleh firman kebenaran, sekam sedang dipisahkan daripada gandum. Kerana mereka terlalu sia-sia dan benar pada pandangan sendiri untuk menerima teguran, terlalu mencintai dunia untuk menerima kehidupan yang rendah hati, banyak orang berpaling daripada Yesus. Banyak orang masih melakukan perkara yang sama. Jiwa-jiwa diuji pada hari ini sebagaimana murid-murid itu diuji di rumah ibadat di Kapernaum. Apabila kebenaran dibawa terus kepada hati, mereka melihat bahawa kehidupan mereka tidak selaras dengan kehendak Allah. Mereka melihat perlunya suatu perubahan yang menyeluruh dalam diri mereka; tetapi mereka tidak rela memikul pekerjaan penyangkalan diri itu. Oleh itu mereka menjadi marah apabila dosa-dosa mereka disingkapkan. Mereka pergi dengan tersinggung, sebagaimana murid-murid meninggalkan Yesus sambil bersungut, ‘Perkataan ini sukar; siapakah yang dapat menerimanya?’” The Desire of Ages, 392.

Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.

Api te ne turun ba ofrenda Elia nian, hanesan mos ba ofrenda Gideon nian ba anju. “Api” purifikasaun nian mak Liafuan Maromak nian, tanba atu halo santu, tenke hetan santifikasaun husi Nia Liafuan. “Api” ne’ebé soe tun ba rai bainhira hasai selu dahuluk hitu nian, identifika kapasitasaun ba mensajen profétiku ne’ebé loke tiha iha loron ikus sira, durante lian trombeta hitu nian, durante kumprimientu finál no perfeitu ba akontesimentu sira ne’ebé representa husi trovoada hitu nian no konfirma husi períodu profétiku tolu iha Daniel sanulu resin rua ne’ebé taka metin hela to’o loron ikus sira.

The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.

Penyingkapan Yesus Kristus yang dimeteraikan terbuka tepat sebelum berakhirnya masa percobaan manusia—mencakup pembukaan tujuh guruh, penyingkiran meterai ketujuh, pembukaan Daniel pasal dua belas, dan penyingkapan sejarah tersembunyi dari ayat empat puluh dalam Daniel pasal sebelas, yaitu sejarah itu sendiri ketika malaikat bertanya kepada Pria yang berpakaian lenan, apakah yang akan menjadi akhir dari keajaiban-keajaiban ini.

The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.

Le Monnaƞ waa lilinen a ṱalutshedza a ri—Musi ni tshi swika magumoni a tshifhinga tsha u lenga nga Fulwana ya 2023, no no swika kha ḓivhazwakale ya u pfuluwa ha vha zwigidi zwa ḓana na maṋa na fumi naṋa.

He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.

Ia juga berkata—pada akhir tiga setengah hari simbolis dalam Wahyu sebelas, suatu pekabaran nubuatan dari kitab Daniel akan dibukakan meterainya, sebagaimana dilambangkan oleh waktu kesudahan pada tahun 1798. Kebenaran yang pada saat itu akan dibukakan meterainya, pada akhir tiga setengah hari simbolis, terdapat tepat dalam sembilan ayat dari kitab Daniel yang mengidentifikasi dan menjelaskan pemeteraian serta pembukaan meterai kitab Daniel.

We will continue these things in the next article.

Okutiisya ebigambo bino mu kiwandiiko ekiddako.

> “When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.

> “Bila Kristus datang ke bumi ini, tradisi-tradisi yang telah diwariskan dari satu generasi ke satu generasi, serta penafsiran manusia terhadap Kitab Suci, menyembunyikan daripada manusia kebenaran sebagaimana adanya di dalam Yesus. Kebenaran itu tertimbus di bawah timbunan tradisi. Makna rohani kitab-kitab suci telah hilang; kerana dalam ketidakpercayaan mereka, manusia telah menutup pintu khazanah syurgawi. Kegelapan menutupi bumi, dan kegelapan pekat menutupi bangsa-bangsa. Kebenaran memandang dari syurga ke bumi; tetapi di mana pun tidak tersingkap kesan ilahi. Suatu kemuraman seperti kain kafan maut menyelubungi bumi.”

> “But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.

> “Bötin Ýahuda taýpasynyň Arslany ýeňdi. Ol ylahy görkezmäniň kitabyny ýapyp duran möhri açdy. Dünýä arassa, garyndysyz hakykata nazar salmaga rugsat edildi. Garaňkylygy yza serpikdirmek we ýalňyşy täsirsiz etmek üçin Hut Hakykatyň özi aşak indi. Asmandan dünýä gelýän her bir adamy nurlandyrmaly bolýan nur bilen Mugallym iberildi. Bilime, pygamberligiň ynamly sözüne yhlas bilen ymtylýan erkekler we aýallar bardy; ol gelende bolsa, garaňky ýerde şöhle saçýan nur ýaly boldy.” Spalding Magan, 58.

> “The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.

> “Baga-ṅwala le Bafarasi ba ne ba ipolela gore ba hlalosa Dikwalo, mme ba ne ba di hlalosa go ya ka dikakanyo tsa bone le dingwao tsa bone. Meetlo ya bone le melao ya bone e ne ya nna e gatelela thata go ya pele le go feta. Mo tlhaloganyong ya yone ya semowa, Lefoko le le boitshepo le ne la nna mo bathong jaaka buka e e kanetsweng, e e tswaletsweng tlhaloganyo ya bone.” Signs of the Times, May 17, 1905.

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