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# Future for America and July 18, 2020 - Number Three

Masa Depan bagi Amerika dan 18 Julai 2020 - Nombor Tiga

Blessed are the Eyes that See and the Ears that Hear

Berkatilah mata yang melihat dan telinga yang mendengar

Author

Jeff Pippenger

Published

August 25, 2023

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The lines of the reformatory movements are a key to understanding the “seven thunders” of Revelation ten. The “seven thunders” represent the history of the empowerment of the first angel’s message on August 11, 1840 until the Great Disappointment on October 22, 1844. Chapter ten provides three internal witnesses within the chapter to support this understanding.

Linemelao tsa ditsamaiso tsa phetolo ke senotlelo sa ho utlwisisa “dikumo tse supileng” tsa Tšenolo 10. “Dikumo tse supileng” di emela histori ya ho matlafatswa ha molaetsa wa lengeloi la pele ho tloha ka la 11 Phato 1840 ho fihlela ho Nyahamo e Kgolo ka la 22 Mphalane 1844. Kgaolo ya 10 e fana ka dipaki tse tharo tsa ka hare ho kgaolo ho tshehetsa kutlwisiso ena.

> “The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Pergerakan advent pada tahun 1840–44 merupakan pernyataan yang mulia tentang kuasa Tuhan; perkhabaran malaikat yang pertama telah dibawa ke setiap stesen misi di seluruh dunia, dan di sesetengah negara terdapat minat keagamaan yang paling besar yang pernah disaksikan di mana-mana negeri sejak Reformasi abad keenam belas; namun semua ini akan dilampaui oleh pergerakan yang hebat di bawah amaran terakhir malaikat yang ketiga.” The Great Controversy, 611.

The first angel’s message was carried to the world from 1840 onward. Uriah Smith expresses the pioneer understanding, in agreement with Sister White. Smith recognizes the first angel arrived in 1798 and shows it was the first angel that came down in 1840. Smith and the pioneers had simply not noticed the distinction between the arrival of a message and its empowerment. Smith clearly states that when the angel of Revelation ten placed one foot on the sea and one on the earth it identified the message being carried to the world.

Molaetsa oa lengeloi la pele o ile oa isoa lefatšeng ho tloha ka 1840 ho ea pele. Uriah Smith o hlahisa kutloisiso ea bapula-maliboho, e lumellanang le ea Morali’abo rōna White. Smith o elelloa hore lengeloi la pele le ile la fihla ka 1798, ’me o bontša hore e ne e le lengeloi la pele le ileng la theoha ka 1840. Smith le bapula-maliboho ba ne ba mpa ba sa elelloe phapang pakeng tsa ho fihla ha molaetsa le ho matlafatsoa ha oona. Smith o bolela ka ho hlaka hore ha lengeloi la Tšenolo khaolo ea leshome le beha leoto le leng holim’a leoatle le le leng holim’a lefatše, le ne le tšoantšetsa molaetsa o neng o isoa lefatšeng.

> “In 1798, therefore, the restriction against proclaiming the day of Christ at hand ceased; in 1798, the time of the end commenced, and the seal was taken from the little book. Since that period, therefore, the angel of Revelation 14 has gone forth proclaiming the hour of God’s judgment come; and it is since that time, too, that the angel of chapter 10 has taken his stand on sea and land, and sworn that time shall be no more. Of their identity there can be no question; and all the arguments which go to locate the one, are equally effective in the case of the other. We need not enter into any argument here to show that the present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, more especially from 1840 to 1844, began their full and circumstantial accomplishment. The position of this angel, one foot upon the sea and the other on the land, denotes the wide extent of his proclamation by sea and by land. Had this message been designed for only one country, it would have been sufficient for the angel to take his position on the land only. But he has one foot upon the sea, from which we may infer that his message would cross the ocean, and extend to the various nations and divisions of the globe; and this inference is strengthened by the fact that the Advent proclamation, above referred to, did go to every missionary station in the world. More on this under chapter 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.

> “Pada tahun 1798, oleh itu, larangan terhadap pemberitaan bahawa hari Kristus sudah dekat telah berakhir; pada tahun 1798, zaman kesudahan telah bermula, dan meterai telah diambil daripada kitab kecil itu. Maka sejak tempoh itu, malaikat dalam Wahyu 14 telah tampil memberitakan bahawa saat penghakiman Allah telah tiba; dan sejak waktu itu juga, malaikat dalam pasal 10 telah mengambil tempatnya di atas laut dan darat, lalu bersumpah bahawa masa tidak akan ada lagi. Tentang kesamaan identiti mereka tidak mungkin timbul sebarang persoalan; dan semua hujah yang digunakan untuk menetapkan yang satu, sama berkesannya dalam hal yang satu lagi. Kita tidak perlu memasuki sebarang perbahasan di sini untuk menunjukkan bahawa generasi sekarang sedang menyaksikan penggenapan kedua-dua nubuat ini. Dalam pemberitaan kedatangan, khususnya dari tahun 1840 hingga 1844, bermulalah penggenapan penuh dan terperinci bagi nubuat-nubuat itu. Kedudukan malaikat ini, dengan satu kaki di atas laut dan satu lagi di atas darat, menandakan luasnya jangkauan pemberitaannya melalui laut dan darat. Jika pekabaran ini dimaksudkan hanya bagi satu negeri, memadailah bagi malaikat itu mengambil kedudukannya di darat sahaja. Tetapi dia mempunyai satu kaki di atas laut, yang daripadanya kita dapat menyimpulkan bahawa pekabarannya akan menyeberangi lautan, dan menjangkau pelbagai bangsa serta bahagian-bahagian dunia; dan kesimpulan ini dikuatkan lagi oleh hakikat bahawa pemberitaan Advent, yang disebutkan di atas, memang telah pergi ke setiap stesen misi di dunia. Lebih lanjut tentang hal ini di bawah pasal 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.

Therefore, verse one of chapter ten is identifying August 11, 1840, for at that time the predicted end of the Ottoman supremacy ceased in agreement with the prediction in Revelation nine. Sister White states:

Ongakho-ke, ivesi lokuqala lesahluko seshumi likhomba umhla ziyi-11 ku-Agasti, 1840, ngokuba ngaleso sikhathi ukuphela okubikezelwe kobukhosi obukhulu bama-Ottoman kwaphela ngokuvumelana nesiprofetho esikuSambulo isahluko 9. USister White uthi:

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “Pada tahun 1840, satu lagi penggenapan nubuat yang luar biasa membangkitkan minat yang meluas. Dua tahun sebelumnya, Josiah Litch, salah seorang pendeta terkemuka yang memberitakan kedatangan kedua, telah menerbitkan suatu penafsiran atas Wahyu 9, yang meramalkan kejatuhan Empayar Uthmaniyyah. Menurut perhitungannya, kuasa ini akan ditumbangkan... pada 11 Ogos 1840, apabila kuasa Uthmaniyyah di Konstantinopel boleh dijangkakan akan dipatahkan. Dan saya percaya, inilah yang akan didapati benar adanya.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “ដល់ពេលវេលាដែលបានកំណត់ទុកយ៉ាងច្បាស់នោះ តួកគី តាមរយៈឯកអគ្គរដ្ឋទូតរបស់នាង បានទទួលយកការការពារពីអំណាចសម្ព័ន្ធមិត្តនៃអឺរ៉ុប ហើយដោយហេតុនេះ នាងបានដាក់ខ្លួនឲ្យស្ថិតក្រោមការគ្រប់គ្រងរបស់ប្រជាជាតិគ្រីស្ទាន។ ព្រឹត្តិការណ៍នោះបានបំពេញសេចក្ដីទំនាយយ៉ាងត្រឹមត្រូវឥតខ្ចោះ។ នៅពេលដែលរឿងនេះបានក្លាយជាការដឹងឮ មនុស្សជាច្រើនបានជឿជាក់លើភាពត្រឹមត្រូវនៃគោលការណ៍នៃការបកស្រាយសេចក្ដីទំនាយដែល Miller និងសហការីរបស់គាត់បានប្រកាន់យក ហើយចលនាការយាងមកវិញរបស់ព្រះអម្ចាស់បានទទួលកម្លាំងជំរុញដ៏អស្ចារ្យមួយ។ បុរសដែលមានការសិក្សា និងមានឋានៈបានរួមជាមួយ Miller ទាំងក្នុងការអធិប្បាយ និងក្នុងការបោះពុម្ពផ្សាយទស្សនៈរបស់គាត់ ហើយចាប់ពីឆ្នាំ 1840 ដល់ 1844 កិច្ចការនេះបានរីកសាយភាយយ៉ាងឆាប់រហ័ស។” The Great Controversy, 334, 335.

Verse one of chapter ten is 1840 and in verse ten we see John bitterly disappointed on October 22, 1844. John represented those that took the message of the little book to the world, only to suffer the bitter disappointment on October 22, 1844. Verse one to verse ten represents the history of 1840 to 1844. That is one internal witness within chapter ten.

Ayat satu pasal sepuluh merujuk kepada tahun 1840, dan dalam ayat sepuluh kita melihat Yohanes mengalami kekecewaan yang pahit pada 22 Oktober 1844. Yohanes melambangkan mereka yang membawa pekabaran kitab kecil itu kepada dunia, hanya untuk mengalami kekecewaan yang pahit pada 22 Oktober 1844. Ayat satu hingga ayat sepuluh melambangkan sejarah dari tahun 1840 hingga 1844. Itulah satu kesaksian dalaman dalam pasal sepuluh.

The other witness is John who eats the little book and it is sweet in his mouth, representing his acceptance of the message of August 11, 1840 and then it turned bitter in his stomach at the Great Disappointment of October 22, 1844.

Saksi yang satu lagi ialah Yohanes yang memakan kitab kecil itu dan rasanya manis di dalam mulutnya, yang melambangkan penerimaannya akan pekabaran 11 Ogos 1840, dan kemudian ia menjadi pahit di dalam perutnya pada Kekecewaan Besar 22 Oktober 1844.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.

> Ndzi teka buku leyitsongo evokweni ra ntsumi, ndzi yi dya yi hela; naswona a yi ri enon’wini wa mina yi tsokombela ku fana ni vulombe; kutani hi ku hatlisa loko ndzi yi dyile, khwiri ra mina ri va ra ku bava. Nhlavutelo 10:10.

Verse ten represents the very history of 1840 to 1844 in one verse. That is the second internal witness within the chapter that the “seven thunders” represent that history. Sister White has already identified that the “seven thunders” represent a delineation of events that transpired under the first and second angel’s messages. The second angel’s message ended at the great disappointment, so the “seven thunders” represent the very same history. Three internal witnesses to support the truth that the history of August 11, 1840 through the Great Disappointment on October 22, 1844 is the prophetic history that is being emphasized in Revelation chapter ten.

អត្ថបទទីដប់នេះ តំណាងឲ្យប្រវត្តិសាស្ត្រពិតប្រាកដនៃឆ្នាំ 1840 ដល់ 1844 ក្នុងខ្ទង់តែមួយ។ នោះគឺជាសាក្សីខាងក្នុងទីពីរនៅក្នុងជំពូកនេះ ដែលបង្ហាញថា «ផ្គរលាន់ទាំងប្រាំពីរ» តំណាងឲ្យប្រវត្តិសាស្ត្រនោះ។ បងស្រី White បានកំណត់រួចហើយថា «ផ្គរលាន់ទាំងប្រាំពីរ» តំណាងឲ្យការរៀបរាប់លម្អិតអំពីព្រឹត្តិការណ៍ដែលបានកើតឡើងក្រោមសាររបស់ទេវតាទីមួយ និងទេវតាទីពីរ។ សាររបស់ទេវតាទីពីរ បានបញ្ចប់នៅពេលនៃការខកចិត្តដ៏ធំ ដូច្នេះ «ផ្គរលាន់ទាំងប្រាំពីរ» តំណាងឲ្យប្រវត្តិសាស្ត្រដូចគ្នានោះតែម្តង។ មានសាក្សីខាងក្នុងបី ដើម្បីគាំទ្រសេចក្តីពិតថា ប្រវត្តិសាស្ត្រចាប់ពីថ្ងៃទី 11 ខែសីហា ឆ្នាំ 1840 រហូតដល់ការខកចិត្តដ៏ធំ នៅថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 គឺជាប្រវត្តិសាស្ត្រព្យាករណ៍ដែលកំពុងត្រូវបានសង្កត់ធ្ងន់នៅក្នុង វិវរណៈ ជំពូក 10។

Then in the last verse, in agreement with the truth connected with the “seven thunders” a command is given for the presentation of the message and that the very history must be repeated.

Kemudian dalam ayat yang terakhir itu, selaras dengan kebenaran yang berkaitan dengan “tujuh guruh”, suatu perintah diberikan bagi penyampaian pekabaran itu, dan bahawa sejarah itu sendiri mesti diulangi.

> And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:11.

> Ia pun berkata kepadaku, “Engkau harus bernubuat lagi di hadapan banyak bangsa, suku bangsa, bahasa, dan raja.” Wahyu 10:11.

The seven thunders are identifying that the beginning of Adventism, beginning when the message that was unsealed at the “time of the end” was empowered would illustrate the end of Adventism when the message that was unsealed in 1989 would be empowered by the descent, not of the angel of Revelation ten, but by the descending angel of Revelation eighteen. The angel of Revelation eighteen descended on September 11, 2001 and we are now approaching the conclusion of the historical repetition of 1840 to 1844.

Dintšhūpa tse supileng di bontšha gore mathomo a Bo-Advente, ge molaetša wo o bego o utolotšwe nakong ya “bofelo” o fiwa maatla, a be a tla swantšha bofelo bja Bo-Advente ge molaetša wo o bego o utolotšwe ka 1989 o be o tla fiwa maatla ka go theoga, e sego ga morongwa wa Kutollo ya lesome, eupša ga morongwa yo a theogago wa Kutollo ya lesomeseswai. Morongwa wa Kutollo ya lesomeseswai o theogile ka la 11 Setemere, 2001, gomme bjale re batamela mafelelo a poeletšo ya histori ya 1840 go fihla go 1844.

These observations of chapter ten have been in the public domain for years. What was never recognized until recently is that with that sacred history is another sacred history that is embedded within. The history will only be recognized by those who accept the Alpha and Omega principle that identifies the end of a thing with the beginning of a thing. The embedded history within the sacred history begins with a disappointment and ends with the Great Disappointment. The history of 1843 to 1844 is a special line of history within but distinct from the history of 1840 to 1844. Sister White and Christ both address this line of history.

Pemerekan-pemerekan tentang pasal sepuluh ini sudah berada dalam ranah publik selama bertahun-tahun. Yang tidak pernah dikenali hingga baru-baru ini ialah bahwa bersama sejarah suci itu terdapat satu lagi sejarah suci yang terbenam di dalamnya. Sejarah itu hanya akan dikenali oleh mereka yang menerima prinsip Alfa dan Omega yang mengenal pasti pengakhiran sesuatu dengan permulaannya. Sejarah yang terbenam di dalam sejarah suci itu bermula dengan suatu kekecewaan dan berakhir dengan Kekecewaan Besar. Sejarah tahun 1843 hingga 1844 ialah satu garis sejarah yang khusus, yang berada di dalam namun berbeza daripada sejarah tahun 1840 hingga 1844. Sister White dan Kristus kedua-duanya membicarakan garis sejarah ini.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Njubila tsotlhe tse di neilweng go tloga ka 1840–1844 di tshwanetse go dirwa tse di nang le maatla jaanong, gonne go na le batho ba le bantsi ba ba latlhegetsweng ke tsela. Melaetsa e tshwanetse go ya kwa dikerekeng tsotlhe.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matt. 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kristo o buile a re, ‘Go segofetse matlho a lona; gonne a a bona: le ditsebe tsa lona, gonne di a utlwa. Gonne ammaaruri ke a lo raya, baporofeti ba le bantsi le batho ba ba siameng ba ne ba eletsa go bona dilo tse lo di bonang, mme ba se ka ba di bona; le go utlwa dilo tse lo di utlwang, mme ba se ka ba di utlwa’ [Math. 13:16, 17]. Go segofetse matlho a a boneng dilo tse di bonweng ka 1843 le 1844.”

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “பரிசுத்த செய்தி கொடுக்கப்பட்டது. மேலும் அந்தச் செய்தியை மறுபடியும் அறிவிப்பதில் எந்தத் தாமதமும் இருக்கக் கூடாது; ஏனெனில் காலத்தின் அடையாளங்கள் நிறைவேறிக்கொண்டிருக்கின்றன; இறுதிக்காலப் பணி நிறைவேற்றப்பட வேண்டும். சிறிது காலத்திற்குள் ஒரு மகத்தான பணி நடைபெறும். தேவனுடைய நியமிப்பின்படி விரைவில் ஒரு செய்தி அளிக்கப்படும்; அது பெரும் முழக்கமாக வீங்கி எழும். அப்போது தானியேல் தன் பங்கில் நின்று, தன் சாட்சியை அளிப்பான்.” Manuscript Releases, volume 21, 437.

The “prophets and righteous men have desired to see those things” that “were seen in 1843 and 1844.” Jesus referenced this sacred history in two gospels, but each reference was in a different context.

“Bannari le batho ba ba siameng ba ne ba eletsa go bona dilo tseo” tse “di neng tsa bonwa ka 1843 le 1844.” Jesu o ne a umaka histori eno e e boitshepo mo dibukeng tse pedi tsa Efangele, mme tiriso nngwe le nngwe e ne e le mo seemong se se farologaneng.

> And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:3–17.

> Lalu Ia mengatakan banyak hal kepada mereka dalam perumpamaan, demikian: Lihatlah, seorang penabur pergi keluar untuk menabur; dan ketika ia menabur, sebagian benih jatuh di pinggir jalan, lalu burung-burung datang dan memakannya habis. Sebagian jatuh di tanah yang berbatu-batu, yang tidak banyak tanahnya; dan segera benih itu tumbuh, karena tanahnya tidak dalam. Tetapi sesudah matahari terbit, benih itu hangus, dan karena tidak berakar, lalu layu. Sebagian lagi jatuh di tengah semak duri; lalu semak duri itu tumbuh dan menghimpitnya. Tetapi sebagian yang lain jatuh di tanah yang baik dan menghasilkan buah, ada yang seratus kali lipat, ada yang enam puluh kali lipat, ada yang tiga puluh kali lipat. Barangsiapa bertelinga untuk mendengar, hendaklah ia mendengar. Lalu datanglah murid-murid-Nya dan berkata kepada-Nya: Mengapa Engkau berbicara kepada mereka dalam perumpamaan? Ia menjawab dan berkata kepada mereka: Karena kepadamu dikaruniakan untuk mengetahui rahasia-rahasia Kerajaan Surga, tetapi kepada mereka hal itu tidak dikaruniakan. Sebab barangsiapa mempunyai, kepadanya akan diberi, sehingga ia beroleh kelimpahan; tetapi barangsiapa tidak mempunyai, dari padanya akan diambil juga apa yang ada padanya. Itulah sebabnya Aku berbicara kepada mereka dalam perumpamaan: karena sekalipun melihat, mereka tidak melihat, dan sekalipun mendengar, mereka tidak mendengar dan tidak mengerti. Dan pada mereka digenapilah nubuat Yesaya, yang berkata: Dengan pendengaran kamu akan mendengar, namun tidak akan mengerti; dan dengan penglihatan kamu akan melihat, namun tidak akan memahami. Sebab hati bangsa ini telah menjadi tumpul, telinga mereka berat untuk mendengar, dan mata mereka telah mereka pejamkan; supaya jangan pada suatu waktu mereka melihat dengan mata mereka, dan mendengar dengan telinga mereka, dan mengerti dengan hati mereka, lalu berbalik, dan Aku menyembuhkan mereka. Tetapi berbahagialah matamu, karena matamu melihat; dan telingamu, karena telingamu mendengar. Sebab sesungguhnya Aku berkata kepadamu: Banyak nabi dan orang benar telah ingin melihat apa yang kamu lihat, tetapi tidak melihatnya; dan mendengar apa yang kamu dengar, tetapi tidak mendengarnya. Matius 13:3–17.

Jesus in Matthew while speaking of the effect of the Word of God, and calling on men to “hear,” identifies that the Laodiceans who reject the message which the prophets desired to see, were represented in Isaiah chapter six. Future for America has repeatedly presented Isaiah six in the context of September 11, 2001, for with the attack of Islam on that date the mighty angel of Revelation eighteen descended and lightened the earth with his glory. The prophets all agree with one another and in verse three of Isaiah six we find the direct reference to that very angel.

Yesu dalam Matius, ketika berbicara tentang pengaruh Firman Allah dan menyeru manusia untuk “mendengar,” menyatakan bahawa orang-orang Laodikia yang menolak pekhabaran yang diingini oleh para nabi untuk dilihat, telah digambarkan dalam Yesaya pasal enam. Future for America berulang kali telah mengemukakan Yesaya enam dalam konteks 11 September 2001, kerana dengan serangan Islam pada tarikh itu malaikat yang perkasa dalam Wahyu lapan belas turun dan menerangi bumi dengan kemuliaannya. Semua nabi sependapat antara satu dengan yang lain, dan dalam ayat tiga Yesaya enam kita mendapati rujukan langsung kepada malaikat itu sendiri.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:1–3.

> Pada tahun mangkatnya Raja Uzia, aku melihat pula Tuhan duduk di atas takhta, tinggi dan terangkat, dan ujung jubah-Nya memenuhi Bait Suci. Di atas-Nya berdiri para serafim; masing-masing mempunyai enam sayap; dengan dua sayap ia menutupi mukanya, dengan dua sayap ia menutupi kakinya, dan dengan dua sayap ia terbang. Dan yang seorang berseru kepada yang lain, katanya: Kudus, kudus, kuduslah TUHAN semesta alam; seluruh bumi penuh dengan kemuliaan-Nya. Yesaya 6:1–3.

The earth is lightened with his glory when the angel of Revelation eighteen descends, and Isaiah provides another important key when he informs us that his vision of the sanctuary took place in the year King Uzziah died. King Uzziah had attempted to do the work of a priest within the temple. Eighty priests and the high priest resisted him from doing so until the Lord struck him with leprosy in his forehead. He received the mark of the beast for attempting to combine his state authority with church authority. He did not immediately die, he was removed from the throne and replaced and over a period of time he finally died on September 11, 2001. The Adventist church progressively dies as did the Jewish church in the time of Christ. But September 11, 2001 Adventism who had already rejected the message of the last six verses of Daniel eleven came to an end as the Protestant horn of the United States, and those represented by Isaiah were then called to take the message represented by the first voice of Revelation eighteen.

Bumi diterangi dengan kemuliaannya ketika malaikat dalam Wahyu delapan belas turun, dan Yesaya memberikan satu kunci penting lagi ketika ia memberitahukan kepada kita bahwa penglihatannya tentang tempat kudus terjadi pada tahun Raja Uzia mati. Raja Uzia telah berusaha melakukan pekerjaan seorang imam di dalam bait suci. Delapan puluh imam dan imam besar menahannya agar tidak melakukan hal itu sampai Tuhan memukulnya dengan kusta pada dahinya. Ia menerima tanda binatang itu karena berusaha menggabungkan wewenang negaranya dengan wewenang gereja. Ia tidak segera mati; ia disingkirkan dari takhta dan digantikan, dan dalam suatu kurun waktu akhirnya ia mati pada 11 September 2001. Gereja Masehi Advent Hari Ketujuh mati secara progresif sebagaimana gereja Yahudi pada zaman Kristus. Tetapi pada 11 September 2001, Adventisme yang sebelumnya telah menolak pekabaran dari enam ayat terakhir Daniel sebelas berakhir sebagai tanduk Protestan Amerika Serikat, dan mereka yang dilambangkan oleh Yesaya kemudian dipanggil untuk membawa pekabaran yang dilambangkan oleh suara pertama dari Wahyu delapan belas.

> And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the kings house, judging the people of the land. 2 Chronicles 26:17–21.

> រាជបូជាចារ្យអាសារីយ៉ា បានចូលទៅតាមក្រោយគាត់ ហើយមានបូជាចារ្យរបស់ព្រះយេហូវ៉ា ចំនួនប៉ែតសិបនាក់ ជាមួយគាត់ ជាបុរសក្លាហាន។ ពួកគេបានឈរទប់ទល់នឹងស្តេចអ៊ូស៊ីយ៉ា ហើយទូលថា៖ «អ៊ូស៊ីយ៉ា អើយ ការដុតគ្រឿងក្រអូបថ្វាយព្រះយេហូវ៉ា មិនមែនជាការដែលសមនឹងលោកទេ ប៉ុន្តែជាការសម្រាប់ពួកបូជាចារ្យ គឺកូនចៅអើរ៉ុន ដែលបានញែកជាបរិសុទ្ធសម្រាប់ដុតគ្រឿងក្រអូប។ ចូរចេញពីទីបរិសុទ្ធទៅ ព្រោះលោកបានរំលងកំហុសហើយ ហើយការនេះក៏មិនមែនសម្រាប់កិត្តិយសរបស់លោកពីព្រះយេហូវ៉ា ជាព្រះដ៏មានព្រះជន్మរស់ដែរ»។ នោះស្តេចអ៊ូស៊ីយ៉ាទ្រង់ក៏មានព្រះពិរោធ ហើយមានកំសៀវដុតគ្រឿងក្រអូបនៅក្នុងព្រះហស្ត។ ខណៈដែលទ្រង់កំពុងមានព្រះពិរោធនឹងពួកបូជាចារ្យ នោះជំងឺឃ្លង់ក៏បានផុសឡើងនៅលើព្រះនលាដ៍របស់ទ្រង់ នៅចំពោះមុខពួកបូជាចារ្យ ក្នុងព្រះវិហាររបស់ព្រះយេហូវ៉ា ពីក្បែរអាសនៈគ្រឿងក្រអូប។ រាជបូជាចារ្យអាសារីយ៉ា និងពួកបូជាចារ្យទាំងអស់ កាលបានមើលទៅលើទ្រង់ នោះមើលចុះ ទ្រង់មានជំងឺឃ្លង់នៅលើព្រះនលាដ៍; ដូច្នេះពួកគេក៏បណ្តេញទ្រង់ចេញពីទីនោះ ហើយទ្រង់ផ្ទាល់ក៏ប្រញាប់ចេញទៅដែរ ពីព្រោះព្រះយេហូវ៉ាបានវាយប្រហារទ្រង់។ ស្តេចអ៊ូស៊ីយ៉ា ទ្រង់ជាមនុស្សឃ្លង់រហូតដល់ថ្ងៃសោយទិវង្គត ហើយទ្រង់បានគង់នៅក្នុងផ្ទះដាច់ដោយឡែក ពីព្រោះទ្រង់ជាមនុស្សឃ្លង់; ដ្បិតទ្រង់ត្រូវបានកាត់ផ្តាច់ចេញពីព្រះវិហាររបស់ព្រះយេហូវ៉ា។ យ៉ូថាម ជាព្រះរាជបុត្រារបស់ទ្រង់ បានគ្រប់គ្រងរាជវាំង ហើយវិនិច្ឆ័យប្រជាជននៃស្រុក។ ២ របាក្សត្រ ២៦:១៧–២១។

It is important to recognize that the Protestant horn was removed from the Seventh-day Adventist church on September 11, 2001, for there are three primary elements to the unsealing of the message of Revelation in the last days. One is the parallel history of the horn of Republicanism and the horn of Protestantism. The other element that must be recognized is the significance of the seven churches, and of course the third is the “seven thunders.” All three prophetic elements make up the message that is being unsealed, and it is necessary to recognize that just as the Jewish church was passed by in the time of Christ, Adventism is passed by in the “last days.”

এটি উপলব্ধি করা গুরুত্বপূর্ণ যে ২০০১ সালের ১১ সেপ্টেম্বর সপ্তম-দিবস অ্যাডভেন্টিস্ট মণ্ডলী থেকে প্রোটেস্ট্যান্ট শিং অপসারিত হয়েছিল; কারণ অন্তিম দিনে প্রকাশিত বাক্যের বার্তা-মোচনের তিনটি প্রধান উপাদান রয়েছে। একটি হলো রিপাবলিকানতন্ত্রের শিং এবং প্রোটেস্ট্যান্টতন্ত্রের শিং-এর সমান্তরাল ইতিহাস। আরেকটি উপাদান, যা অবশ্যই স্বীকৃত হওয়া প্রয়োজন, তা হলো সাতটি মণ্ডলীর তাৎপর্য; এবং অবশ্যই তৃতীয়টি হলো “সাত বজ্রধ্বনি।” এই তিনটি ভাববাণীমূলক উপাদানই সেই বার্তাটি গঠন করে যা মোচন করা হচ্ছে, এবং এটি স্বীকার করা আবশ্যক যে, যেমন খ্রিস্টের সময়ে ইহুদি মণ্ডলী অতিক্রান্ত হয়েছিল, তেমনি “অন্তিম দিনে” অ্যাডভেন্টিজমও অতিক্রান্ত হয়।

Isaiah volunteers to take a message to God’s unfaithful chosen people in his history and Jesus uses the same words to address the same situation in His history. A covenant chosen people are being passed by, and they refuse to “hear” and be healed.

Yesaya rela mengambil suatu pekabaran kepada umat pilihan Allah yang tidak setia pada zamannya, dan Yesus menggunakan kata-kata yang sama untuk menanggapi keadaan yang sama pada zaman-Nya. Suatu umat pilihan perjanjian sedang dilewati, dan mereka menolak untuk “mendengar” serta disembuhkan.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> ត្រង់​នោះ​ទ្រង់​មាន​ព្រះបន្ទូល​ថា៖ «ចូរ​ទៅ ប្រាប់​ប្រជាជន​នេះ​ថា ពួក​អ្នក​រាល់​គ្នា​នឹង​ឮ​មែន តែ​មិន​យល់​ទេ ហើយ​នឹង​ឃើញ​មែន តែ​មិន​ដឹង​ឡើយ។ ចូរ​ធ្វើ​ឲ្យ​ចិត្ត​របស់​ប្រជាជន​នេះ​ធាត់​ឡើង ធ្វើ​ឲ្យ​ត្រចៀក​របស់​គេ​ធ្ងន់ ហើយ​បិទ​ភ្នែក​របស់​គេ ក្រែង​គេ​នឹង​ឃើញ​ដោយ​ភ្នែក​របស់​គេ ហើយ​ឮ​ដោយ​ត្រចៀក​របស់​គេ ហើយ​យល់​ដោយ​ចិត្ត​របស់​គេ ហើយ​ប្រែ​ចិត្ត ហើយ​បាន​ជា​សះស្បើយ»។ អេសាយ 6:9, 10.

The work Isaiah takes up is the work that John and Ezekiel took up when they ate the little book. They take a message of rebuke to a covenant chosen people that are in the process of being spewed out of the mouth of the Lord. The second time Jesus refers to the history that prophets and righteous men desired to see is recorded by Luke.

Kerja yang diambil oleh Yesaya ialah kerja yang diambil oleh Yohanes dan Yehezkiel apabila mereka memakan kitab kecil itu. Mereka membawa suatu pekabaran teguran kepada suatu umat pilihan perjanjian yang sedang dalam proses dimuntahkan dari mulut Tuhan. Kali kedua Yesus merujuk kepada sejarah yang ingin dilihat oleh para nabi dan orang-orang benar dicatatkan oleh Lukas.

> And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Luke 10:15–24.

> အို ကပေရနောင်မြို့၊ သင်သည် ကောင်းကင်တိုင်အောင် ချီးမြှောက်ခံရသော်လည်း၊ ငရဲသို့ ချလိုက်ခြင်းကို ခံရလိမ့်မည်။ သင်တို့၏စကားကို နားထောင်သောသူသည် ငါ့စကားကို နားထောင်၏။ သင်တို့ကို မထီမဲ့မြင်ပြုသောသူသည် ငါ့ကို မထီမဲ့မြင်ပြု၏။ ငါ့ကို မထီမဲ့မြင်ပြုသောသူသည် ငါ့ကို စေလွှတ်တော်မူသောအရှင်ကို မထီမဲ့မြင်ပြု၏။ ထို့နောက် ခုနစ်ဆယ်သောသူတို့သည် ဝမ်းမြောက်ခြင်းနှင့် ပြန်လာ၍၊ အရှင်ဘုရား၊ ကိုယ်တော်၏နာမတော်အားဖြင့် နတ်ဆိုးများပင် ကျွန်ုပ်တို့အောက်၌ နာခံကြပါသည်ဟု လျှောက်ကြ၏။ ကိုယ်တော်ကလည်း၊ စာတန်သည် လျှပ်စစ်ကဲ့သို့ ကောင်းကင်မှကျသွားသည်ကို ငါမြင်ခဲ့၏။ ကြည့်ရှုလော့၊ မြွေများနှင့် ကင်းမြီးကောက်များကို နင်းလျှောက်ရန်လည်းကောင်း၊ ရန်သူ၏တန်ခိုးအလုံးစုံကို အောင်မြင်နိုင်ရန်လည်းကောင်း၊ ငါသည် သင်တို့အား အာဏာကို ပေး၏။ အဘယ်အရာမျှ သင်တို့ကို အလျှင်း မထိခိုက်စေရ။ သို့ရာတွင် ဝိညာဉ်များသည် သင်တို့အောက်၌ နာခံကြသည်ဟု၍ မဝမ်းမြောက်ကြနှင့်။ သင်တို့၏အမည်များသည် ကောင်းကင်၌ ရေးမှတ်ထားခြင်းခံရသောကြောင့်သာ ဝမ်းမြောက်ကြလော့။ ထိုအချိန်၌ ယေရှုသည် ဝိညာဉ်တော်၌ ဝမ်းမြောက်တော်မူ၍၊ အို အဘ၊ ကောင်းကင်နှင့် မြေကြီး၏ အရှင်၊ ဤအရာများကို ပညာရှိနှင့် သတိပညာရှိတို့မှ ဝှက်ထားတော်မူပြီး၊ ကလေးငယ်တို့အား ဖော်ပြတော်မူသောကြောင့် ကိုယ်တော်ကို ကျေးဇူးတင်ပါ၏။ ဟုတ်ပါ၏၊ အဘ၊ အကြောင်းမူကား ဤသို့ဖြစ်ခြင်းသည် ကိုယ်တော်၏ရှေ့တော်၌ ကောင်းမြတ်သောအလိုတော်ဖြစ်ပါ၏။ အရာခပ်သိမ်းတို့ကို ငါ့အဘထံမှ ငါအား အပ်နှံတော်မူပြီ။ သားတော်သည် မည်သူဖြစ်သည်ကို အဘမှတစ်ပါး အဘယ်သူမျှ မသိ။ အဘသည် မည်သူဖြစ်သည်ကို သားတော်မှတစ်ပါး၊ သားတော်က ဖော်ပြရန် အလိုရှိသောသူမှတစ်ပါး အဘယ်သူမျှ မသိ။ ထို့နောက် ကိုယ်တော်သည် တပည့်တော်တို့ဘက်သို့ လှည့်တော်မူပြီး၊ သီးသန့်၍ မိန့်တော်မူသည်ကား၊ သင်တို့မြင်သောအရာများကို မြင်ရသော မျက်စိတို့သည် မင်္ဂလာရှိကြ၏။ အကြောင်းမူကား ငါသည် သင်တို့အား ဆိုသည်မှာ၊ ပရောဖက်များစွာနှင့် ဘုရင်များစွာတို့သည် သင်တို့မြင်သောအရာများကို မြင်လိုခဲ့ကြသော်လည်း မမြင်ရကြ၊ သင်တို့ကြားသောအရာများကို ကြားလိုခဲ့ကြသော်လည်း မကြားရကြ။ လုကာ ၁၀:၁၅–၂၄။

Again, the context of a blessing associated with those who have the privilege of seeing what the righteous have desired to see is concerning a covenant chosen people who are being passed by and are unwilling to “hear.” Sister White refers to Christ’s condemnation of Capernaum, which is a symbol of the rejection of great light, and she emphasized Adventism by placing the rebuke against Adventism in [brackets.]

Sekali lagi, konteks berkat yang dikaitkan dengan mereka yang mendapat hak istimewa untuk melihat apa yang telah diinginkan oleh orang-orang benar untuk melihatnya adalah mengenai suatu umat pilihan perjanjian yang sedang dilewati dan tidak mau “mendengar.” Sister White merujuk kepada penghukuman Kristus atas Kapernaum, yang merupakan lambang penolakan terhadap terang yang besar, dan ia menekankan Adventisme dengan menempatkan teguran terhadap Adventisme dalam [tanda kurung siku.]

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “Arasa ka∙songo olakkigipa Isolni dedrangni gisepo, mairongpile chakchikgijagipa ka∙saaniko mesokaha, mairongpile ka∙namgijagipa kattarangko aganaha, an∙chingni bebera∙anio ong∙gijagiparangni kosako mairongpile matnangani kattarangko aganaha. Bang∙a manderang gipin mondolini manderangko dal∙begipa papirang ine nichakaha, indiba Gitel uamangko indake nichakja. Gipin mondolirangni memborrangko indake nichakgiparang, Isolni bilakgipa jakni ning∙o an∙tangtangko oniatna nangchongmotgipa ong∙a. Uamangni bichal ka∙giparangde ebansade bang∙a seng∙ani dongjachim, sualrang aro cholrangba bang∙jachim. An∙chingni mondolirangni memborrang bang∙a jean seng∙aniko man∙aha, uamang uko man∙ahaode, uamang namen ta∙rake chu∙sokna man∙genchim, aro a∙gilsakna uamangni bebera∙aniko nambate mesokgenchim. Jensarang an∙tangtangni seng∙ani ho bo∙e agana indiba uko re∙angja, uamangni gimin Kristo indine agana, ‘Indiba anga na∙simangna agana, bichalni salo Tair aro Sidonna na∙simangna bate namgnabechagen. Aro nang∙a, Kapernaum [Seventh-day Adventistrang, jemangan dal∙begipa seng∙aniko man∙aha], salgiona chu∙gimin [man∙gimin cholrangni bidingo], helona ga∙akgen: maina nang∙o dakgimin bilakgipa kamrang Sodom-o dakgimin ong∙ode, iasalde da∙alona kingking dongkuenggenchim. Indiba anga nang∙na agana, bichalni salo Sodom a∙songna nang∙na bate namgnabechagen.’ Unon Jisu aganchake indine agana, ‘O Pagipa, salgini aro a∙ani Gitel, anga nang∙na mitela on∙a, maina nang∙a iarangko gisik rakgiparang aro u∙igiparangoniko [an∙tangtangni chanchianio] donnugipa ong∙aha, aro iarangko ma∙sianagijagipa dedrangna parakaha.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.” Review and Herald, August 1, 1893.

> “‘තවද දැන්, ඔබ සියලු මේ ක්‍රියා කළ බැවින්ය, යැයි ස්වාමින්වහන්සේ කියනසේක, මම ඔබට කල්මතුව නැගිට කථා කළෙමි, එහෙත් ඔබ ඇසුවේ නැත; මම ඔබට කැඳවූයෙමි, එහෙත් ඔබ පිළිතුරු දුන්නේ නැත; එබැවින් මාගේ නාමයෙන් හැඳින්වෙන, ඔබ විශ්වාසය තබන මේ ගෘහයටද, මම ඔබටත් ඔබගේ පියවරුන්ටත් දුන් මේ ස්ථානයටද, ශීලෝහට කළාක් මෙන්ම මම කරනු ඇත. තවද එප්‍රායිම්ගේ මුළු වංශය වන ඔබගේ සියලු සහෝදරයන් මම බැහැර කළාක් මෙන්, මම ඔබද මාගේ දෘෂ්ටියෙන් පිටතට ඉවත දමනු ඇත.’” Review and Herald, August 1, 1893.

The “mighty works” that had been done in Adventism were the works that righteous men and prophets desired to see and hear. Those mighty works were represented in the history of 1843 and 1844 when the message of the Midnight Cry was proclaimed. Adventism has rejected their history, and especially the history of 1843 and 1844. A history that begins and ends with a disappointment, and also a history that was intended to guide them into the earth made new.

“miti ol wok” we oli bin mekem insaed long Adventism, hemia nao ol wok we ol stretman mo ol profet oli bin wantem tumas blong luk mo harem. Olgeta miti ol wok ya oli bin soemaot long histri blong 1843 mo 1844 taem oli talemaot mesij blong Krae blong Motaet. Adventism i bin sakem histri blong hem, mo speseli histri blong 1843 mo 1844. Wan histri we i stat mo i finis wetem wan disapointment, mo tu wan histri we oli bin intendem blong lidim olgeta i go insaed long wol ya we bae God i mekem i niu.

> “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.

> “Ba ne ba e-na le leseli le khanyang le behiloeng ka morao ho bona qalong ea tsela, leo lengeloi le ileng la mpolella hore ke ‘mohoo oa har’a mp’a bosiu.’ Leseli lena le ne le khanya ho pholletsa le tsela eohle, ’me la bonesa maoto a bona, e le hore ba se ke ba khoptjoa.

> “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.” Early Writings, 15.

> “Ако тие го држеа својот поглед вперен во Исуса, Кој беше токму пред нив, водејќи ги кон градот, тие беа безбедни. Но набргу некои се изморија и рекоа дека градот е многу далеку и дека очекувале веќе да влезат во него. Тогаш Исус ги охрабруваше, подигајќи ја Својата славна десна рака, и од Неговата рака излегуваше светлина што се вееше над адвентната група, и тие извикнуваа: ‘Алилуја!’ Други, пак, непромислено ја негираа светлината зад нив и велеа дека не бил Бог Оној што ги извел дотаму. Светлината зад нив се изгасна, оставајќи ги нивните нозе во совршена темнина, и тие се сопнуваа, го изгубија од вид белегот и Исуса, и паднаа од патеката долу во мрачниот и зол свет под нив.” Early Writings, 15.

What the Lion of the tribe of Judah is now unsealing is the history of 1843 and 1844. The “seven thunders” represent 1840 to 1844, but that period contains a very special history that has been typified since the beginning of covenant history. Each of the reformatory movements parallel each other, possessing the identical waymarks. If they were different from one another Satan would create a different plan of attack for each reformatory movement, but he never does.

Seo Tau ea leloko la Juda e se e bula hona joale ke histori ea 1843 le 1844. “Maruma a supileng” a emela 1840 ho isa ho 1844, empa nako eo e na le histori e khethehileng haholo e ’nileng ea etsetsoa setšoantšo ho tloha qalong ea histori ea selekane. E mong le e mong oa mekhatlo ea phetoho o tsamaellana le e meng, o e-na le matšoao a tsela a tšoanang ka ho feletseng. Haeba e ne e fapane e mong ho e mong, Satane o ne a tla etsa morero o fapaneng oa tlhaselo bakeng sa mokhatlo o mong le o mong oa phetoho, empa ha ho mohla a etsang joalo.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> “Namun Iblis tidak tinggal diam. Ia kini berusaha melakukan apa yang telah diusahakannya dalam setiap gerakan reformasi lainnya—menipu dan membinasakan umat dengan menyodorkan kepada mereka suatu yang palsu sebagai ganti pekerjaan yang sejati. Sebagaimana ada Kristus-kristus palsu pada abad pertama gereja Kristen, demikian pula muncul nabi-nabi palsu pada abad keenam belas.” The Great Controversy, 186.

The essential point in this passage in terms of the overall message we are sharing is that when Adventism ceased to uphold the mantle of Protestantism and had it fully removed on September 11, 2001, they still insist that they are the remnant movement that proclaims the loud cry of the third angel. Yet they are the counterfeit. If you don’t recognize which movement is now carrying the horn of Protestantism it is virtually impossible to understand the parallel between the two horns in the United States.

Nsɔntitiriw a ɛwɔ ha yi mu, sɛnea ɛfa nkrasɛm nyinaa a yɛrekyɛ no ho no, ne sɛ bere a Adventism gyaee sɛ ɛsoa Protestantism atade no na wɔyii fii wɔn so koraa wɔ September 11, 2001 no, wɔda so ara ka sɛ wɔn ne nkaeɛ kuw a ɛbɔ ɔbɔfo a ɔto so abiɛsa no sufrɛ dennen no ho dawuru. Nanso wɔn ne atoro no. Sɛ wonhu kuw a ɛsoa Protestantism abɛn no mprempren a, ɛyɛ den yiye ankasa sɛ wobɛte nsɛso a ɛda mmɛn abien no ntam wɔ United States no ase.

The history of 1843 and 1844 is represented in every reform movement and we will now use the beginning of ancient Israel as God’s chosen people and the ending of Israel as God’s chosen people to illustrate the same of modern Israel, with the focus on 1843 and 1844 as represented in each of the lines of reformatory movements.

တော်မူသော ဘုရားသခင်၏ ရွေးချယ်တော်မူသော လူမျိုးအဖြစ် အစ္စရေးဟောင်း၏ အစပိုင်းနှင့်၊ ဘုရားသခင်၏ ရွေးချယ်တော်မူသော လူမျိုးအဖြစ် အစ္စရေး၏ အဆုံးပိုင်းကို ယူ၍၊ ပြုပြင်ပြောင်းလဲရေး လှုပ်ရှားမှုတိုင်း၏ လမ်းကြောင်းအသီးသီး၌ ကိုယ်စားပြုထားသော ၁၈၄၃ နှင့် ၁၈၄၄ ကို အထူးအလေးထားလျက်၊ ခေတ်သစ်အစ္စရေးနှင့် ဆိုင်သော ထိုတူညီသော အကြောင်းအရာကို ယခု ဖော်ပြမည် ဖြစ်သည်။

Moses prophesied that the Lord would raise up a prophet like unto himself, and that prophet was Jesus. Luke in Acts confirms that Jesus fulfilled Moses’ prophecy.

Musa menubuatkan bahwa Tuhan akan membangkitkan seorang nabi seperti dirinya, dan nabi itu adalah Yesus. Lukas dalam Kisah Para Rasul menegaskan bahwa Yesus menggenapi nubuat Musa itu.

> The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

> Tuhan, Allahmu, akan membangkitkan bagimu seorang Nabi dari tengah-tengahmu, dari antara saudara-saudaramu, seperti aku; kepada-Nyalah kamu harus mendengarkan. Ulangan 18:15.

Jesus is the prophet we are to listen to.

Yeso ke moporofeta yo re swanetšego go mo kwa.

> For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Acts 3:22–26.

> Musa sesungguhnya telah berkata kepada nenek moyang kita, Seorang nabi akan dibangkitkan bagimu oleh Tuhan, Allahmu, dari antara saudara-saudaramu, sama seperti aku; Dialah yang harus kamu dengarkan dalam segala hal, apa pun yang akan dikatakan-Nya kepadamu. Dan akan terjadi, bahwa setiap jiwa yang tidak mau mendengarkan nabi itu, akan dibinasakan dari antara bangsa itu. Ya, dan semua nabi, mulai dari Samuel dan mereka yang menyusul sesudahnya, semua yang telah berbicara, juga telah menubuatkan tentang hari-hari ini. Kamu adalah anak-anak para nabi dan dari perjanjian yang telah dibuat Allah dengan nenek moyang kita, ketika Ia berfirman kepada Abraham, Dan di dalam benihmu semua kaum di bumi akan diberkati. Kepadamu pertama-tama Allah, setelah membangkitkan Anak-Nya, Yesus, telah mengutus Dia untuk memberkati kamu, dengan memalingkan setiap orang di antara kamu dari kejahatan-kejahatannya. Kisah Para Rasul 3:22–26.

The reform line of Christ begins at the time of the end, as all reform lines do. The “time of the end” in the days of Christ was His birth. Scripture identifies that at His birth there was an increase of knowledge in agreement with the definition of the “time of the end” in the book of Daniel. Whether it was the shepherds, the wise men from the east, angry Herod, or Anna and Simeon in the temple there was an increase of knowledge when He was born. At that point the leadership of the Jewish church was passed by. The divorce was progressive, but began by their rejection of the message that was unsealed at the time of the end.

Garis pembaruan Kristus dimulai pada waktu akhir, sebagaimana semua garis pembaruan dimulai. “Waktu akhir” pada zaman Kristus adalah kelahiran-Nya. Kitab Suci menunjukkan bahwa pada kelahiran-Nya terjadi suatu pertambahan pengetahuan yang selaras dengan definisi “waktu akhir” dalam kitab Daniel. Baik para gembala, orang-orang majus dari timur, Herodes yang marah, maupun Hana dan Simeon di Bait Suci, semuanya menunjukkan adanya pertambahan pengetahuan ketika Ia dilahirkan. Pada titik itu, kepemimpinan gereja Yahudi telah dilewati. Perceraian itu bersifat progresif, tetapi dimulai oleh penolakan mereka terhadap pekabaran yang dimeteraibukakan pada waktu akhir.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.

> “ꯃꯤꯁꯤꯡꯅ ꯃꯁꯤ ꯈꯪꯗꯦ, ꯑꯗꯨꯕꯨ ꯄꯥꯎꯖꯦꯜ ꯑꯗꯨꯅ ꯁ꯭ꯋꯔꯒ ꯄꯨꯝꯅꯃꯛ ꯎꯔꯥꯅ ꯌꯥꯎꯍꯟꯕ ꯄꯤꯔꯛꯏ꯫ ꯑꯁꯦꯡꯕ ꯑꯃꯁꯨꯡ ꯈꯔ ꯍꯦꯟꯅ ꯑꯣꯏꯕ ꯄꯥꯝꯖꯕ ꯃꯐꯝꯗ ꯃꯤꯄꯨꯝ ꯑꯣꯏꯅ ꯅꯨꯡꯇꯥ ꯆꯥꯎꯔꯛꯄ ꯑꯍꯥꯟꯕ ꯃꯁꯤꯡ ꯃꯥꯂꯦꯝ ꯑꯗꯨꯗ ꯍꯦꯟꯅ ꯆꯤꯡꯁꯤꯜꯂꯛꯏ꯫ ꯃꯍꯥꯛꯀꯤ ꯂꯩꯕꯥꯛꯀꯤ ꯃꯐꯝꯗ ꯃꯥꯂꯦꯝ ꯄꯨꯝꯅꯃꯛ ꯍꯦꯟꯅ ꯃꯥꯡꯂꯛꯏ꯫ ꯕꯦꯊꯂꯦꯍꯦꯝꯒꯤ ꯆꯤꯡꯁꯤꯡ ꯃꯊꯛꯇ ꯑꯦꯟꯖꯦꯜꯁꯤꯡꯒꯤ ꯃꯁꯥꯡ ꯄꯥꯛꯅꯕ ꯌꯥꯗꯕ ꯄꯨꯟꯅꯥ ꯈꯨꯝꯖꯤꯟꯂꯛꯈꯤ꯫ ꯃꯈꯣꯏꯅ ꯑꯗꯨꯒꯤ ꯑꯉꯥꯡꯕ ꯄꯥꯎ ꯑꯗꯨ ꯃꯥꯂꯦꯝꯗ ꯄꯨꯊꯣꯛꯅꯕ ꯂꯥꯛꯂꯤꯕ ꯂꯥꯡꯖꯤꯡ ꯑꯃ ꯉꯥꯏꯔꯤ꯫ ꯏꯁ꯭ꯔꯥꯌꯦꯜꯒꯤ ꯃꯥꯏꯄꯥꯛ ꯍꯟꯅꯁꯤꯡꯅ ꯃꯈꯣꯏꯒꯤ ꯊꯥꯕꯛꯇ ꯑꯆꯨꯝꯕ ꯑꯣꯏꯔꯝꯂꯕꯗꯤ, ꯃꯈꯣꯏꯅ ꯌꯤꯁꯨꯒꯤ ꯄꯣꯛꯄ ꯍꯥꯏꯕ ꯏꯁꯤꯡ ꯑꯗꯨ ꯈꯨꯗꯣꯡꯆꯥꯕꯒꯥ ꯂꯣꯏꯅ ꯁꯔꯨꯛ ꯌꯥꯔꯝꯃꯤ꯫ ꯑꯗꯨꯕꯨ ꯍꯧꯖꯤꯛ ꯃꯈꯣꯏ ꯊꯢꯟꯅ ꯊꯥꯗꯣꯛꯈꯤ꯫” The Desire of Ages, 47.

The leadership of Adventism was passed by in 1989 when Daniel eleven verse forty was fulfilled. The “time of the end” in the history of Moses, who typified Jesus, was his birth, where his family and thereafter Pharaoh’s daughter received an increase of knowledge about baby Moses. His name of course means “saved out of the water” and Jesus means “Jehovah saves.”

Kepemimpinan Adventisme telah dilewati pada tahun 1989 ketika Daniel sebelas ayat empat puluh digenapi. “Waktu kesudahan” dalam sejarah Musa, yang melambangkan Yesus, ialah kelahirannya, ketika keluarganya dan kemudian putri Firaun menerima pertambahan pengetahuan tentang bayi Musa. Namanya tentu berarti “diselamatkan dari air” dan Yesus berarti “Yehuwa menyelamatkan.”

After the “time of the end” all the reform lines demonstrate a point when the knowledge that is increased in that particular history is formalized into a message that can be held up as a witness to the generation who are to be held accountable for the light that was unsealed at the time of the end.

Lepas “masa pengujung,” semua garis reformasi menunjukkan satu titik apabila pengetahuan yang dipertingkatkan dalam sejarah tertentu itu diformalkan menjadi suatu pekabaran yang dapat dikemukakan sebagai suatu kesaksian kepada generasi yang akan dipertanggungjawabkan atas terang yang telah dibukakan meterainya pada masa pengujung.

John the Baptist formalized the message of Christ, and Moses’ message was formalized in his fortieth year, when he attempted to deliver Israel from Egypt in his own strength. The message of the deliverance of Egypt was now in the public record.

Johane wa Mokolobetsi o ile a hlophisa molaetsa oa Kreste ka mokhoa o tiileng, ’me molaetsa oa Moshe o ile oa hlophisoa ka mokhoa o tiileng selemong sa hae sa mashome a mane, ha a ne a leka ho lopolla Iseraele Egepeta ka matla a hae ka boeena. Molaetsa oa topollo ho tsoa Egepeta joale o ne o se o tlalehiloe ka molao phatlalatsa.

Forty years later Moses’ message was empowered at the burning bush and was accompanied with two signs of God’s divinity as represented by the rod which turned into a snake and the leprous hand that Moses withdrew from his bosom. Jesus’ message was empowered at His baptism that was accompanied with two signs of divinity, the Father’s voice and the Holy Spirit. The next waymark in both histories represent the first disappointment, the tarrying time, the arrival of the second angel or 1843.

ឆ្នាំសែសិបក្រោយមក សាររបស់ម៉ូសេត្រូវបានប្រទានអំណាចនៅឯគុម្ពបន្លាដែលឆេះ ហើយត្រូវបានភ្ជាប់មកជាមួយនឹងទីសម្គាល់ពីរនៃទេវភាពរបស់ព្រះ ដូចដែលត្រូវបានតំណាងដោយដំបងដែលប្រែក្លាយទៅជាពស់ និងដៃឃ្លង់ដែលម៉ូសេដកចេញពីទ្រូងរបស់គាត់។ សាររបស់ព្រះយេស៊ូវត្រូវបានប្រទានអំណាចនៅពេលព្រះអង្គទទួលបុណ្យជ្រមុជទឹក ដែលត្រូវបានភ្ជាប់មកជាមួយនឹងទីសម្គាល់ពីរនៃទេវភាព គឺព្រះសូរស័ព្ទរបស់ព្រះវរបិតា និងព្រះវិញ្ញាណបរិសុទ្ធ។ សញ្ញាសម្គាល់បន្ទាប់ក្នុងប្រវត្តិសាស្ត្រទាំងពីរនេះ តំណាងឲ្យការខកចិត្តលើកទីមួយ ពេលវេលាពន្យារពេល ការមកដល់របស់ទេវតាទីពីរ ឬឆ្នាំ 1843។

The disappointment in the line of Moses was illustrated by his wife when the angel descended to slay Moses for not circumcising his son. In fear Zipporah performed the rite on their son herself. Moses had forgotten to circumcise his son! The very sign of the covenant that was given to Abraham was forgotten by Moses. Father Abraham had set forth the prediction of the Hebrews captivity and deliverance in and from Egypt, and his prophecy was to be specifically fulfilled through Moses, and Moses forgot to circumcise his son. At that point Moses sent Zipporah back to stay with her father until after the deliverance. She tarried in Midian until Moses led the children of Israel through the water of the Red Sea, which the apostle Paul informs us is typifying baptism, the very rite that replaced circumcision. Do not miss that point. The arrival of the waymark representing the second angel in the history of Moses, the waymark that produces the first disappointment in that history was a rejection of the primary rule of Abraham’s covenant relationship with God.

ലൂസയുടെ വംശരേഖയിലെ നിരാശ, മോശെ തന്റെ മകനെ പരിച്ഛേദനം ചെയ്തില്ലെന്ന കാരണത്താൽ അവനെ കൊല്ലുവാൻ ദൂതൻ ഇറങ്ങി വന്നപ്പോൾ, അവന്റെ ഭാര്യയിലൂടെ ദൃഷ്ടാന്തമായി വെളിപ്പെട്ടു. ഭയത്തോടെ സിപ്പോരാ ആ ചടങ്ങ് തങ്ങളുടെ മകനിൽ തന്നെയായി നിർവഹിച്ചു. മോശെ തന്റെ മകനെ പരിച്ഛേദനം ചെയ്യുന്നത് മറന്നുപോയിരുന്നു! അബ്രാഹാമിന് നൽകിയിരുന്ന നിയമത്തിന്റെ അടയാളം തന്നെയാണ് മോശെ മറന്നുപോയത്. പിതാവായ അബ്രാഹാം എബ്രായരുടെ ഈജിപ്തിലെ അടിമത്തത്തെയും അവിടെനിന്നുള്ള വിടുതലിനെയും കുറിച്ചുള്ള പ്രവചനം മുമ്പെ പ്രസ്താവിച്ചിരുന്നു; ആ പ്രവചനം പ്രത്യേകമായി മോശെയിലൂടെ നിവൃത്തിയാകേണ്ടതുമായിരുന്നു, എന്നാൽ മോശെ തന്റെ മകനെ പരിച്ഛേദനം ചെയ്യുന്നത് മറന്നുപോയി. അപ്പോൾ മോശെ, വിടുതലിന് ശേഷം വരെ അവളുടെ പിതാവിനോടുകൂടെ പാർക്കേണ്ടതിന്നു സിപ്പോരയെ മടക്കിയയച്ചു. മോശെ യിസ്രായേൽമക്കളെ ചെങ്കടലിന്റെ വെള്ളത്തിലൂടെ നടത്തി കടത്തുന്നതുവരെ അവൾ മിദ്യാനിൽ താമസിച്ചു; അപ്പൊസ്തലനായ പൗലോസ് നമ്മെ അറിയിക്കുന്നതുപോലെ അത് സ്നാനത്തെ പ്രതീകീകരിക്കുന്നു, പരിച്ഛേദനത്തെ പകരം വന്ന അതേ ആചാരത്തെ തന്നേ. ആ കാര്യം മറക്കരുത്. മോശെയുടെ ചരിത്രത്തിൽ രണ്ടാം ദൂതനെ പ്രതിനിധീകരിക്കുന്ന മാർക്കിന്റെ വരവ്—ആ ചരിത്രത്തിലെ ആദ്യ നിരാശയെ ഉളവാക്കുന്ന ആ മാർക്ക്—അബ്രാഹാമിന്റെ ദൈവത്തോടുള്ള നിയമബന്ധത്തിന്റെ പ്രധാന നിയമത്തെ നിരസിച്ചതായിരുന്നു.

The first disappointment in the line of Christ was the death of Lazarus, which Martha and Mary were certain would not have happened if Jesus had not tarried until Lazarus had already been dead for four days. The disappointment of Jesus allowing his close friend Lazarus to die and rot in the tomb was immense, for not only the two sisters, but also the disciples. Yet the resurrection of Lazarus became the seal of Christ’s entire ministry.

Kgwetlho ya ntlha mo tatelanong ya ga Keresete e ne e le loso lwa ga Lasaro, lo Maretha le Maria ba neng ba tlhomamisa gore lo ka bo lo sa diragala fa Jesu a ka bo a sa diega go fitlha Lasaro a setse a sule malatsi a le mane. Kgwetlho ya gore Jesu a letlele tsala ya gagwe ya gaufi, Lasaro, go swa le go bola mo lebitleng e ne e le kgolo thata, e seng fela mo go bokgaitsadi ba babedi, mme le mo go barutwa. Le fa go ntse jalo, tsogo ya ga Lasaro e ne ya nna sekano sa bodiredi jotlhe jwa ga Keresete.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “ብሎ ወደ አልዓዛር ለመምጣት በመዘግየቱ፣ ክርስቶስ እርሱን ያልተቀበሉትን ሰዎች በተመለከተ የምሕረት ዓላማ ነበረው። ላዛሮስን ከሞት በማስነሣት እርሱ እውነት ‘ትንሣኤና ሕይወት’ እንደሆነ ለግትርና ለማያምን ሕዝቡ ሌላ ማስረጃ እንዲሰጥ፣ ቈየ። ለሕዝቡ፣ ለእስራኤል ቤት ድሆችና የተቅበዘበዙ በጎች፣ ያለውን ተስፋ ሁሉ ለመተው አልፈቀደለትም። ልቡ በእነርሱ ንስሐ ባለመግባታቸው ምክንያት እየተሰበረ ነበር። በምሕረቱ እርሱ መልሶ የሚያቆም እርሱ እንደሆነ፣ ሕይወትንና ያለመሞትንም ወደ ብርሃን ሊያመጣ የሚችለው እርሱ ብቻ እንደሆነ ለእነርሱ አንድ ተጨማሪ ማስረጃ ለመስጠት አሰበ። ይህ ካህናቱ ሊያሳስቱት የማይችሉት ማስረጃ ሊሆን ነበር። ወደ ቢታንያ በመሄድ የዘገየበት ምክንያት ይህ ነበር። ይህ ከሁሉ የላቀ ተአምር፣ ላዛሮስን ከሞት ማስነሣት፣ በሥራውና በመለኮትነቱ የተናገረው መብት ላይ የእግዚአብሔርን ማኅተም ሊያኖር ነበር።” The Desire of Ages, 529.

The sealing of God’s one hundred and forty-four thousand is illustrated in the history of 1843 and 1844, for we are informed that it was Lazarus who led Christ into Jerusalem at the triumphal entry. The history of the triumphal entry is the history Sister White uses to illustrate the Midnight Cry of 1843 and 1844. It was a misunderstanding of Christ having the power to resurrect the dead by God’s creative power. Mary and Elizabeth confessed that they knew Jesus had the power to resurrect Lazarus at the final trump, but could not see that He actually had the power to resurrect then and there. They were in denial of the very truth He came to demonstrate at His baptism and death, the beginning and ending of His personal three-and-a-half-year ministry. They could not see until the stone was removed from the tomb, just as His hand would later be removed from a mistake in some of the figures on the 1843 chart.

गोओं सील कियाियल एक सौ चवालीस हजार के इतिहास 1843 आ 1844 के इतिहास में चित्रित बा, काहेकि हमनी के इ बतावल गइल बा कि विजयोत्सवी प्रवेश के समय लाज़र ही मसीह के यरूशलेम में ले गइल रहे। विजयोत्सवी प्रवेश के इतिहास उहे इतिहास बा, जवन के उपयोग सिस्टर व्हाइट 1843 आ 1844 के मध्यरात्रि के पुकार के चित्रित करे खातिर करेली। ई मसीह के बारे में एगो गलतफहमी रहे कि उहाँ परमेश्वर के सृजनात्मक शक्ति से मरे हुअन के जिलावे के सामर्थ्य रखेलन। मरियम आ एलिज़ाबेथ इ स्वीकार कइली कि ऊ लोग जानत रहे कि यीशु के पास अंतिम तुरही पर लाज़र के जिलावे के शक्ति बा, बाकिर ऊ लोग इ ना देख सकल कि उहाँ के वास्तव में ओही घड़ी आ ओही जगह जिलावे के सामर्थ्य भी बा। ऊ लोग ठीक ओही सत्य के अस्वीकार में रहे, जवन के प्रदर्शन करे खातिर ऊ अपने बपतिस्मा आ मृत्यु में आइल रहन—जे उहाँ के व्यक्तिगत साढ़े तीन वर्ष के सेवकाई के आरंभ आ अंत रहे। ऊ लोग तबले ना देख सकल, जबले कब्र से पत्थर हटावल ना गइल, ठीक ओइसहीं जइसन बाद में 1843 के चार्ट पर कुछ अंकों में भइल एक गलती से उहाँ के हाथ हटा लिहल जाई।

Moses, after he sent Zipporah away from the upcoming struggle with Pharaoh, was met by his older brother Aaron and the two messengers proceeded to Egypt representing the second angel’s message. Before any plagues were brought upon Egypt Moses warned Pharaoh that if he would not let Israel, God’s firstborn, go out and worship, then God would slay Egypt’s firstborn.

Musa, sesudah ia menyuruh Zipora menjauh dari pergumulan yang akan datang dengan Firaun, bertemu dengan kakaknya, Harun, dan kedua utusan itu melanjutkan perjalanan ke Mesir sebagai lambang pekabaran malaikat yang kedua. Sebelum tulah apa pun didatangkan ke atas Mesir, Musa telah memperingatkan Firaun bahwa jika ia tidak membiarkan Israel, anak sulung Allah, pergi keluar dan beribadah, maka Allah akan membunuh anak sulung Mesir.

> And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:21–23.

> Mawu aɖe na Mose be, Ne nèle geɖe yi Egipte la, kpɔ be nàwɔ nukunu siwo katã mele asiwò me, siwo mede asiwo me na wò la, le Farao ŋkume: gake manɔ eƒe dzi sesẽ, ale be mava na ameawo yi o. Eye nàgblɔ na Farao be, Ale Mawu gblɔe, Israel nye vinye, eye nye vi gbãtɔ: Eye megblɔ na wò be, Na vinye yi, be wòasubɔm; eye ne ègbe be nàna wòayi la, kpɔ ɖa, matsɔ wò vi, eye wò vi gbãtɔ la, aɖe le eme. Exodus 4:21–23.

The Midnight Cry was a prediction that in the future would be fulfilled.

Seboko sa Bosigogare e ne e le porofeto ya gore e tla diragadiwa mo nakong e e tlang.

> “In the deliverance of Israel from Egypt, the dedication of the first-born was again commanded. While the children of Israel were in bondage to the Egyptians, the Lord directed Moses to go to Pharaoh, king of Egypt, and say, ‘Thus saith the Lord, Israel is My son, even My first-born: and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.’ Exodus 4:22, 23.

> “Dalam pembebasan Israel dari Mesir, pentahbisan anak sulung sekali lagi diperintahkan. Ketika bani Israel berada dalam perhambaan kepada orang Mesir, Tuhan memerintahkan Musa supaya pergi kepada Firaun, raja Mesir, dan berkata, ‘Beginilah firman Tuhan, Israel ialah anak-Ku, bahkan anak sulung-Ku: dan Aku berfirman kepadamu, Biarkan anak-Ku pergi, supaya ia beribadah kepada-Ku: dan jika engkau enggan membiarkannya pergi, sesungguhnya, Aku akan membunuh anakmu, yakni anak sulungmu.’ Keluaran 4:22, 23.”

> “Moses delivered his message; but the proud king’s answer was, ‘Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.’ Exodus 5:2. The Lord worked for His people by signs and wonders, sending terrible judgments upon Pharaoh. At length the destroying angel was bidden to slay the first-born of man and beast among the Egyptians. That the Israelites might be spared, they were directed to place upon their doorposts the blood of a slain lamb. Every house was to be marked, that when the angel came on his mission of death, he might pass over the homes of the Israelites.” The Desire of Ages, 51.

> “මෝසෙස් තම පණිවිඩය ප්‍රකාශ කළේය; එහෙත් උඩඟු රජුගේ පිළිතුර වූයේ, ‘ඉශ්‍රායෙල්වරුන් නිදහස් කරනු පිණිස මම උන්වහන්සේගේ හඬට කීකරු විය යුත්තේ, ස්වාමීන්වහන්සේ කවුද? මම ස්වාමීන්වහන්සේ නොදනිමි; ඉශ්‍රායෙල්වරුන් නිදහස් කරන්නේද නැත’ යන්නයි.” නික්මයාම 5:2. ස්වාමීන්වහන්සේ තම ජනතාව උදෙසා ලකුණු හා අරුමපුදුම ක්‍රියා මගින් ක්‍රියා කළ සේක; පාරාවෝ මත භයානක විනිශ්චයන් යැවූ සේක. අවසානයේ, විනාශක දූතයාට මිසරවරුන් අතර මනුෂ්‍යයන්ගේත් මෘගයන්ගේත් කුලුඳුල් දරුවන් මරාදමන ලෙස ආඥා කරන ලදී. ඉශ්‍රායෙල්වරුන්ට ඉතිරි වීමට, ඔවුන් මරාදමන ලද බැටළු පැටවෙකුගේ ලේ තම දොරකඩ කණු මත තැබිය යුතු බවට උපදෙස් දෙන ලදී. දූතයා තම මරණයේ මෙහෙවර සඳහා පැමිණි විට, ඔහු ඉශ්‍රායෙල්වරුන්ගේ ගෙවල් අත්හැර ගොස් යන පිණිස සෑම ගෙයක්ම සලකුණු කළ යුතු විය.” The Desire of Ages, 51.

The Midnight Cry message unto Pharaoh was identifying the death of the firstborn in response to Pharaoh’s rebellion. Once the message was put into the record the plagues, representing the power of the Midnight Cry in the summer of 1844 was brought upon Egypt. The message of the Midnight Cry swept across the land like a tidal wave in the summer of 1844. The plagues swept across Egypt and when the promised death of the firstborn arrived a cry was heard at midnight throughout Egypt.

Mesej Seruan Tengah Malam kepada Firaun mengenal pasti kematian anak sulung sebagai respons terhadap pemberontakan Firaun. Setelah mesej itu dimasukkan ke dalam catatan, tulah-tulah, yang melambangkan kuasa Seruan Tengah Malam pada musim panas tahun 1844, didatangkan ke atas Mesir. Mesej Seruan Tengah Malam melanda seluruh negeri seperti gelombang pasang pada musim panas tahun 1844. Tulah-tulah melanda Mesir, dan apabila kematian anak sulung yang dijanjikan itu tiba, suatu seruan kedengaran pada tengah malam di seluruh Mesir.

> And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. Exodus 11:4–6.

> Musa berkata, Beginilah firman TUHAN: Kira-kira pada waktu tengah malam Aku akan keluar ke tengah-tengah Mesir; dan semua anak sulung di tanah Mesir akan mati, dari anak sulung Firaun yang duduk di atas takhtanya sampai kepada anak sulung hamba perempuan yang berada di belakang batu kilangan; demikian pula semua anak sulung ternak. Maka akan terdengarlah ratapan yang hebat di seluruh tanah Mesir, yang seperti itu belum pernah ada dan tidak akan ada lagi. Keluaran 11:4–6.

The triumphal entry of Christ into Jerusalem led to the cross of Calvary, and the disciples of Christ and his other followers experienced a Great Disappointment.

Go tsena ga phenyo ga Keresete mo Jerusalema go ne ga isa mo sefapaanong sa Kalefari, mme barutwa ba Keresete le balatedi ba gagwe ba bangwe ba ne ba itemogela Kgakgamalo e Kgolo.

> “Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried: ‘Hosanna to the Son of David.’ And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David’s throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them.” Testimonies, volume 1, 57, 58.

> “Phatlalatso ea rōna e ne e se khōlō joaloka ea barutuoa. Ha Mor’a motho a kena Jerusalema ka tlhōlo a palame, ba ne ba lebeletse hore A roesoe moqhaka e le morena. Batho ba ile ba phallela ho tsoa tikolohong eohle e haufi, ’me ba hoeletsa ba re: ‘Hosanna ho Mor’a Davida.’ ’Me ha baprista le baholo ba kōpa Jesu hore a khutsise letšoele, O ile a bolela hore haeba bona ba ka khutsa, le majoe a ne a tla hoeletsa, hobane boprofeta bo tshwanetse ho phethahatsoa. Leha ho le joalo, matsatsing a seng makae feela barutuoa bana bona ba ile ba bona Moruti oa bona eo ba mo ratang, eo ba neng ba lumela hore o tla busa teroneng ea Davida, a otlolohile holim’a sefapano se sehlōhō ka holimo ho Bafarisi ba somang le ba mo nyelisang. Litebello tsa bona tse phahameng tsa nyopa, ’me lefifi la lefu la ba aparela.” Testimonies, volume 1, 57, 58.

The great disappointment of the disciples and Millerites is also represented by the Hebrews being stuck between Pharaoh’s army and the Red Sea.

Kekecewaan besar para murid dan golongan Millerites juga dilambangkan oleh orang Ibrani yang terperangkap di antara tentera Firaun dan Laut Merah.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> “Di atas kita sedang bersinar terang yang terkumpul dari zaman-zaman yang lampau. Catatan tentang kelupaan Israel telah dipelihara demi pencerahan kita. Pada zaman ini Allah telah mengulurkan tangan-Nya untuk menghimpunkan bagi diri-Nya suatu umat dari setiap bangsa, suku, dan bahasa. Dalam pergerakan Advent Ia telah bekerja bagi milik pusaka-Nya, sama seperti Ia bekerja bagi orang Israel ketika memimpin mereka keluar dari Mesir. Dalam kekecewaan besar tahun 1844 iman umat-Nya diuji sebagaimana iman orang Ibrani di Laut Merah.” Testimonies, jilid 8, 115, 116.

It is important to see that when Christ entered Jerusalem the inspiration of the hour produced an outburst of praise, which the Pharisee’s sought to silence. The heart of the chorus of praise was the reference to Jesus being the son of David, the very symbol Christ used to mark the end of his verbal interactions with the quibbling Jews. Most irritating to the Jews was the recognition that when calling Jesus, the Son of David they were by inference referencing King David’s triumphal entry into Jerusalem.

Ke botlhokwa go bona gore fa Keresete a tsena mo Jerusalema, tlhotlheletso ya ura eo e ne ya tsala go thunya ga pako, mo Bafarasai ba neng ba batla go go didimatsa. Moko wa khorase ya pako e ne e le go supa gore Jesu ke Morwa Dafita, e leng sesupo tota se Keresete a neng a se dirisa go tshwaya bokhutlo jwa dikamano tsa gagwe tsa mafoko le Bajuta ba ba ratang go ngangisana ka mafoko. Se se neng sa galefisa Bajuta thata e ne e le kamogelo ya gore, fa ba bitsa Jesu Morwa Dafita, ba ne ba kaya ka tshupo go tsena ga Kgosi Dafita ka phenyo mo Jerusalema.

In the history of David’s work of bringing the ark to Jerusalem, the empowerment of the message was represented by David’s empowerment.

Dalam sejarah pekerjaan Daud membawa tabut itu ke Yerusalem, pemberdayaan pesan itu dilambangkan oleh pemberdayaan Daud.

> And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

> Daud pun makin maju dan makin besar, dan TUHAN, Allah semesta tentera, menyertainya. 2 Samuel 5:10.

Thereafter David determined to bring the ark unto Jerusalem. In bringing the ark to the city of David, there was to be a disappointment, as in every reform line. Uzzah, whose name means strength, knowing full well that he was not authorized to touch the ark, did so anyway. The very issue that took the ark into captivity in the first place, was disobedience unto the Lord’s revealed will, and presumption concerning the power associated with the ark of God. Yet Uzzah, a strong man of David disobeyed, just as Moses disobeyed the command of circumcision. Uzzah was struck dead, and the ark tarried outside of Jerusalem until David understood that those watching over where the ark had remained after Uzzah’s death were being blessed. David then set forth again to bring the ark into Jerusalem. As David danced into Jerusalem his wife saw his nakedness and was greatly disappointed.

Selepas itu Daud bertekad untuk membawa tabut itu ke Yerusalem. Dalam membawa tabut itu ke kota Daud, akan ada suatu kekecewaan, sebagaimana dalam setiap garis reformasi. Uza, yang namanya bererti kekuatan, dengan mengetahui sepenuhnya bahawa dia tidak diberi kuasa untuk menyentuh tabut itu, tetap melakukannya juga. Isu yang sama yang telah membawa tabut itu ke dalam penawanan pada mulanya ialah ketidaktaatan terhadap kehendak Tuhan yang telah dinyatakan, dan sikap lancang berkenaan kuasa yang berkaitan dengan tabut Allah. Namun Uza, seorang yang kuat dari kalangan Daud, telah menderhaka, sebagaimana Musa menderhaka terhadap perintah sunat. Uza dipukul mati, dan tabut itu tinggal di luar Yerusalem sehingga Daud memahami bahawa mereka yang menjaga tempat tabut itu berada selepas kematian Uza sedang diberkati. Kemudian Daud berangkat lagi untuk membawa tabut itu masuk ke Yerusalem. Ketika Daud menari masuk ke Yerusalem, isterinya melihat ketelanjangannya dan sangat kecewa.

Three lines of reformatory movements that all address 1843 and 1844, the period of time that righteous men and prophets desired to see and hear. The characteristics of the arrival of the second angel, thus marking a tarrying time and disappointment are all easy to see. The deeper truths identify that the disappointment was not simply a misunderstanding on the part of Moses, or Uzzah or Martha and Mary, but a disappointment that was connected with rejecting a foundational principle connected to the very history where the disappointment was accomplished. For Moses it was the sign of circumcision, for Uzzah it was presumption about God’s commands concerning the ark, for Martha and Mary it was a lack of faith in Christ’s creative power to resurrect.

Garis tiga gerakan reformasi yang semuanya berkaitan dengan 1843 dan 1844, yaitu jangka waktu yang orang-orang benar dan para nabi rindukan untuk melihat dan mendengarnya. Ciri-ciri kedatangan malaikat kedua, yang dengan demikian menandai suatu masa penangguhan dan kekecewaan, semuanya mudah dilihat. Kebenaran-kebenaran yang lebih dalam menunjukkan bahwa kekecewaan itu bukan sekadar suatu kesalahpahaman di pihak Musa, atau Uza, atau Marta dan Maria, melainkan suatu kekecewaan yang berkaitan dengan penolakan terhadap suatu prinsip dasar yang terhubung dengan sejarah itu sendiri, tempat kekecewaan tersebut digenapi. Bagi Musa, itu adalah tanda sunat; bagi Uza, itu adalah sikap lancang terhadap perintah-perintah Allah mengenai tabut; bagi Marta dan Maria, itu adalah kurangnya iman kepada kuasa kreatif Kristus untuk membangkitkan.

With Moses the very central theme of his ministry was establishing a covenant relationship with a chosen people, and Moses forgot the sign of that covenant. With Uzzah it was the very principle of the sacredness of God’s law, which was embodied in the ark. With Martha and Mary, it was the very center of Christ’s ministry, beginning with His baptism, and ending with His death, burial and resurrection as typified in the beginning of His ministry. The first disappointment of 1843 was brought about through a mistake in some of the figures upon the chart that was a fulfillment of the prophecy of Habakkuk. The mistake involved the premier principle of the movement of Miller’s—the day for a year principle.

Bersama Musa, tema yang paling inti dalam pelayanannya ialah menegakkan suatu hubungan perjanjian dengan umat pilihan, dan Musa telah melupakan tanda perjanjian itu. Dengan Uza, yang dipersoalkan ialah prinsip itu sendiri mengenai kekudusan hukum Allah, yang diwujudkan dalam tabut itu. Dengan Marta dan Maria, yang dipersoalkan ialah pusat pelayanan Kristus itu sendiri, yang bermula dengan pembaptisan-Nya, dan berakhir dengan kematian, penguburan, dan kebangkitan-Nya sebagaimana dilambangkan dalam permulaan pelayanan-Nya. Kekecewaan pertama pada tahun 1843 telah terjadi melalui suatu kesalahan dalam beberapa angka pada carta itu yang merupakan suatu penggenapan nubuat Habakuk. Kesalahan itu melibatkan prinsip utama gerakan Miller—prinsip sehari untuk setahun.

The “seven thunders” represent the Advent movement of 1840 to 1844, but within that movement is the history of 1843 to 1844 which begins and ends with a disappointment, thus placing the signature of Alpha and Omega on that history. And that history is the very history Jesus and Ellen White point to as the sacred history that the righteous have always longed to see.

“ပဲ့တင်သံခုနစ်ပါး” သည် ၁၈၄၀ မှ ၁၈၄၄ အတွင်းရှိ Advent လှုပ်ရှားမှုကို ကိုယ်စားပြုသော်လည်း၊ ထိုလှုပ်ရှားမှုအတွင်း၌ ၁၈၄၃ မှ ၁၈၄၄ အထိသော သမိုင်းတစ်ခုရှိပြီး၊ ထိုသမိုင်းသည် စိတ်ပျက်ခြင်းတစ်ရပ်ဖြင့် စတင်ကာ စိတ်ပျက်ခြင်းတစ်ရပ်ဖြင့် အဆုံးသတ်သဖြင့်၊ ထိုသမိုင်းပေါ်တွင် အယ်လ်ဖာနှင့် အိုမီဂါ၏ လက်မှတ်ကို တင်ထားလေသည်။ ထိုသမိုင်းပင် ယေရှုနှင့် Ellen White တို့က ဖြောင့်မတ်သောသူတို့သည် အစဉ်အမြဲ မြင်တွေ့လိုခဲ့ကြသော သန့်ရှင်းသော သမိုင်းအဖြစ် ညွှန်ပြထားသော သမိုင်းဖြစ်သည်။

Those four lines; Moses, David, Christ and the Millerites teach that when the parable of the ten virgins is repeated at the end of the world there will be an empowerment, not of the second, but of the third angel’s message that is followed by a disappointment, that starts a tarrying time.

Garis empat itu; Musa, Daud, Kristus dan golongan Miller mengajarkan bahawa apabila perumpamaan tentang sepuluh dara diulangi pada akhir dunia, akan ada suatu pemberdayaan, bukan bagi perkhabaran malaikat yang kedua, melainkan bagi perkhabaran malaikat yang ketiga, yang kemudian diikuti oleh suatu kekecewaan, yang memulakan suatu masa penangguhan.

When the first angel descended on August 11, 1840 it confirmed the premier prophetic rule of the Millerites, and their first disappointment would be specifically connected to that rule. When that disappointment and tarrying time ended at the Midnight Cry, that message would also relate to the day for a year principle, as would the identification that Christ would come on October 22, 1844. All four waymarks of 1840 to 1844 were associated with the day for a year principle.

Ebia noŋ yaŋtaŋ gbɛn ti August 11, 1840 la, ɔ tii nyɛɛrii gbɛi kɛi Millerites la ni, wɔn mli wɔn nyɛɛshikpɔŋ tsɔtsɔɔ lɛ hewɔ lɛ ni shihilɛ kɛi gbɛi he ni. Ni nyɛɛshikpɔŋ he ni mli kɛ shishiifaa he jee bo ni Midnight Cry la, gbɛi he ni hu hewɔ lɛ ni osu pɛ ni afɔ ni shiaa, abɔ ni hewɔ lɛ Kristo bɛba October 22, 1844. Waymarks anaa 1840 kɛ 1844 ni wɔnshwɛɛ wɔ ni osupɛ ni afɔ ni shiaa kɛi.

The Jews were made the depositaries of the law of God, and the issue that is represented in Moses line is the law of God and the statutes. In David’s history it was again the law of God. In Christ’s history it was the law of God, for without the shedding of blood there is no remission of the sin that has been revealed to the sinner by the law of God. But Adventism was made the depositaries of not only the law of God but the prophetic Word.

ထာဝရဘုရား၏ပညတ်တရားကို ဂျူးလူမျိုးတို့အား အပ်နှံထားတော်မူခဲ့ပြီး၊ မိုးရှေ၏မျိုးရိုးလိုင်း၌ ကိုယ်စားပြုဖော်ပြထားသော အကြောင်းအရာမှာ ထာဝရဘုရား၏ပညတ်တရားနှင့် စည်းမျဉ်းတော်များပင် ဖြစ်သည်။ ဒါဝိဒ်၏သမိုင်း၌လည်း ထာဝရဘုရား၏ပညတ်တရားပင် ဖြစ်ပြန်သည်။ ခရစ်တော်၏သမိုင်း၌လည်း ထာဝရဘုရား၏ပညတ်တရားပင် ဖြစ်သည်။ အကြောင်းမူကား၊ ထာဝရဘုရား၏ပညတ်တရားအားဖြင့် အပြစ်ရှိသူထံ ထင်ရှားပြသထားသော အပြစ်အတွက် သွေးသွန်းခြင်းမရှိလျှင် လွတ်ငြိမ်းချမ်းသာခြင်း မရှိနိုင်သောကြောင့် ဖြစ်သည်။ သို့ရာတွင် အက်ဒဗင်တစ်ဝါဒသည် ထာဝရဘုရား၏ပညတ်တရားတစ်ရပ်တည်းသာမက ပရောဖက်ပြုနှုတ်ကပတ်တော်ကိုလည်း အပ်နှံခံရသောသူများ ဖြစ်လာခဲ့သည်။

Therefore, the theme in the line of Millerite history is the prophetic rules of God. At the end of Adventism, it will once again be about the rules of prophetic interpretation, but since 1844 prophetic time is no longer to be applied. The rules at the end are premised on Alpha and Omega illustrating the end from the beginning.

ដោយហេតុនេះ ប្រធានបទនៅក្នុងខ្សែប្រវត្តិសាស្ត្រ​របស់​ក្រុម Millerite គឺ​ជា​ក្បួន​នៃ​ព្រះជាម្ចាស់​សម្រាប់​ការព្យាករណ៍។ នៅ​ចុងបញ្ចប់​នៃ Adventism វា​នឹង​ក្លាយ​ជា​រឿង​អំពី​ក្បួន​នៃ​ការបកស្រាយ​ព្យាករណ៍​ម្តង​ទៀត ប៉ុន្តែ​ចាប់តាំងពី​ឆ្នាំ 1844 តទៅ ពេលវេលា​ព្យាករណ៍​មិនត្រូវ​យក​មក​អនុវត្ត​ទៀត​ឡើយ។ ក្បួន​នៅ​ចុងបញ្ចប់​នោះ ត្រូវ​បាន​ដាក់​មូលដ្ឋាន​លើ Alpha និង Omega ដែល​បង្ហាញ​ចុងបញ្ចប់​ចេញពី​ដើម​កំណើត។

When the Ottoman supremacy ceased in fulfillment of the second woe, representing the prophetic activity of Islam, the three hundred ninety-one year and fifteen-day prophecy of Revelation 9:15 was fulfilled and the “day for a year principle,” which is the very heart of Miller’s work was confirmed.

Apabila kekuasaan tertinggi Uthmaniyah berakhir sebagai penggenapan malapetaka kedua, yang melambangkan kegiatan kenabian Islam, nubuat tiga ratus sembilan puluh satu tahun dan lima belas hari dalam Wahyu 9:15 telah digenapi, dan “prinsip satu hari bagi satu tahun,” yang merupakan inti utama pekerjaan Miller, telah diteguhkan.

When Islam struck on September 11, 2001 the arrival of the third woe in fulfillment of Revelation 8:13 was fulfilled, and the principle that was the very heart of the work of Future for America was confirmed; that principle being simply stated as the repetition of history. A prophecy of a woe trumpet representing Islam was confirmed when both the angel of Revelation ten in 1840 and the angel of Revelation eighteen in 2001 was fulfilled. History had repeated. What would be expected next is a disappointment.

Apabila Islam menyerang pada 11 September 2001, kedatangan celaka yang ketiga dalam penggenapan Wahyu 8:13 telah digenapi, dan prinsip yang menjadi inti pekerjaan Future for America telah diteguhkan; prinsip itu, yang dinyatakan secara sederhana, ialah pengulangan sejarah. Sebuah nubuatan tentang sangkakala celaka yang melambangkan Islam telah diteguhkan ketika baik malaikat Wahyu pasal sepuluh pada tahun 1840 maupun malaikat Wahyu pasal delapan belas pada tahun 2001 telah digenapi. Sejarah telah berulang. Yang diharapkan berikutnya ialah suatu kekecewaan.

The disappointment would usher in a tarrying time. The disappointment would dishearten and scatter those involved with the work. The disappointment would be accomplished by a disregard of a primary law of prophecy, in fact the primary rule of prophecy established in the beginning of Adventism. The empowerment of September 11, 2001 was associated with Islam and the disappointment of July 18, 2020 was about Islam. We are informed that what allowed Samuel Snow and others thereafter to recognize the date of October 22, 1844 was that the Lord removed his hand from a mistake in some of the figures on the 1843 chart. Then Snow and the Millerites saw that the same evidence that had led them to predict the year 1843 for the fulfillment of the twenty-three-hundred-year prophecy was then recognized to be the very same evidence that allowed them to identify October 22, 1844.

Kekecewaan itu akan membawa masuk suatu masa penangguhan. Kekecewaan itu akan mematahkan semangat dan mencerai-beraikan mereka yang terlibat dalam pekerjaan itu. Kekecewaan itu akan digenapi oleh pengabaian terhadap suatu hukum utama nubuat, bahkan kaidah utama nubuat yang ditegakkan pada permulaan Adventisme. Pemberdayaan tanggal 11 September 2001 berkaitan dengan Islam, dan kekecewaan tanggal 18 Juli 2020 adalah mengenai Islam. Kita diberi tahu bahwa yang memungkinkan Samuel Snow dan orang-orang lain sesudahnya mengenali tanggal 22 Oktober 1844 ialah bahwa Tuhan menarik tangan-Nya dari suatu kesalahan dalam beberapa angka pada bagan 1843. Kemudian Snow dan kaum Miller melihat bahwa bukti yang sama yang telah menuntun mereka untuk meramalkan tahun 1843 bagi penggenapan nubuat dua ribu tiga ratus tahun itu, pada waktu itu diakui sebagai bukti yang justru sama yang memungkinkan mereka mengenali tanggal 22 Oktober 1844.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236, 237.

> “Yesu na mbingu yote ya majeshi walitazama kwa huruma na upendo wale ambao kwa matarajio matamu walikuwa wametamani kwa muda mrefu kumwona Yeye ambaye nafsi zao zilimpenda. Malaika walikuwa wakizunguka juu yao, ili kuwategemeza katika saa ya jaribu lao. Wale waliokuwa wamepuuza kuupokea ujumbe wa mbinguni waliachwa gizani, na hasira ya Mungu ikawaka juu yao, kwa sababu hawakutaka kuipokea nuru ambayo alikuwa amewapelekea kutoka mbinguni. Wale waaminifu, waliokatishwa tamaa, ambao hawakuweza kuelewa kwa nini Bwana wao hakuja, hawakuachwa gizani. Tena waliongozwa kwenye Biblia zao ili wachunguze vipindi vya unabii. Mkono wa Bwana uliondolewa kutoka kwenye tarakimu, na kosa likaelezwa. Wakaona kwamba vipindi vya unabii vilifika hadi 1844, na kwamba ushahidi uleule waliokuwa wameutoa kuonyesha kwamba vipindi vya unabii vilifungwa katika 1843, ulithibitisha kwamba vingekoma katika 1844. Nuru kutoka katika Neno la Mungu iliangaza juu ya hali yao, nao wakagundua wakati wa kukawia—‘Ijapokawia hiyo [njozi], ingojee.’ Katika upendo wao kwa kuja kwa Kristo mara moja, walikuwa wamepuuza kukawia kwa njozi, ambako kulikusudiwa kuwadhihirisha wale wa kweli wanaongoja. Tena walikuwa na wakati maalumu. Hata hivyo niliona kwamba wengi wao hawakuweza kuinuka juu ya kukatishwa tamaa kwao kukuu ili kuwa na kiwango kile cha bidii na nguvu kilichokuwa kimeitambulisha imani yao mwaka 1843.” Early Writings, 236, 237.

We should expect that the evidence that led to a prediction of Islam attacking the United States on July 18, 2020, would confirm that at the soon-coming Sunday law, Islam is the judgment that is brought against the United States, with the element of time no longer associated with the event.

Kita harus mengharapkan bahawa bukti yang membawa kepada suatu ramalan tentang Islam menyerang Amerika Syarikat pada 18 Julai 2020 akan mengesahkan bahawa pada undang-undang Ahad yang akan segera datang, Islam ialah penghakiman yang didatangkan ke atas Amerika Syarikat, dengan unsur masa tidak lagi dikaitkan dengan peristiwa itu.

Four primary waymarks in the history of 1840 until 1844. Every waymark is associated with the application of Miller’s primary rule—the day for a year principle.

၎င်းသည် 1840 ခုနှစ်မှ 1844 ခုနှစ်အထိ သမိုင်းအတွင်းရှိ အဓိက လမ်းမှတ်လေးခု ဖြစ်သည်။ လမ်းမှတ်တစ်ခုချင်းစီသည် မီလာ၏ အဓိက စည်းမျဉ်းဖြစ်သော “တစ်ရက်ကို တစ်နှစ်” ဆိုသည့် မူဝါဒ၏ အသုံးချမှုနှင့် ဆက်စပ်လျက်ရှိသည်။

Four primary waymarks in the history of 2001, until the Sunday law. September 11, 2001 was Islam. The failed prediction of July 18, 2020 was about Islam. Every waymark is associated with the application of Future for America’s primary rule—the repetition of history. The “seven thunders” represent future events that will be disclosed in their order. The first of the four waymarks were September 11, 2001 identifying an attack of the United States by Islam in fulfillment of the third woe. The last waymark, representing the Sunday law in our history must be about Islam for the Alpha and Omega always illustrates the end from the beginning, and the Alpha and Omega is He who sealed up the “seven thunders” for this very history. Islam will attack the United States at the Sunday law.

ଏହି ଇତିହାସରେ 2001 ଠାରୁ ରବିବାର ଆଇନ ପର୍ଯ୍ୟନ୍ତ ଚାରିଟି ମୂଳଭୂତ waymarks ଅଛି। 11 ସେପ୍ଟେମ୍ବର 2001 ଇସ୍ଲାମ ସମ୍ପର୍କିତ ଥିଲା। 18 ଜୁଲାଇ 2020 ର ବିଫଳ ପୂର୍ବାଭାସ ମଧ୍ୟ ଇସ୍ଲାମ ସମ୍ପର୍କିତ ଥିଲା। ପ୍ରତ୍ୟେକ waymark, Future for America ର ମୂଳ ନିୟମ—ଇତିହାସର ପୁନରାବୃତ୍ତି—ର ପ୍ରୟୋଗ ସହ ଜଡିତ। “ସାତଟି ଗଜ୍ଜନ” ଭବିଷ୍ୟତ ଘଟଣାଗୁଡ଼ିକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ, ଯେଗୁଡ଼ିକ ତାହାଙ୍କର କ୍ରମାନୁସାରେ ପ୍ରକାଶିତ ହେବ। ଚାରିଟି waymarks ମଧ୍ୟରୁ ପ୍ରଥମଟି ଥିଲା 11 ସେପ୍ଟେମ୍ବର 2001, ଯାହା ତୃତୀୟ ସଙ୍କଟର ପୂରଣରେ ଇସ୍ଲାମ ଦ୍ୱାରା ଯୁକ୍ତରାଷ୍ଟ୍ର ଉପରେ ହୋଇଥିବା ଏକ ଆକ୍ରମଣକୁ ଚିହ୍ନିତ କରିଥିଲା। ଆମ ଇତିହାସରେ ରବିବାର ଆଇନକୁ ପ୍ରତିନିଧିତ୍ୱ କରୁଥିବା ଶେଷ waymark ନିଶ୍ଚୟ ଇସ୍ଲାମ ସମ୍ପର୍କିତ ହେବା ଦରକାର, କାରଣ Alpha and Omega ସଦା ଆରମ୍ଭରୁ ଶେଷକୁ ଦର୍ଶାଏ, ଏବଂ Alpha and Omega ସେଇ ଜଣେ ଯିଏ ଏହି ନିର୍ଦ୍ଦିଷ୍ଟ ଇତିହାସ ପାଇଁ “ସାତଟି ଗଜ୍ଜନ” କୁ ମୁହରାଙ୍କିତ କରିଥିଲେ। ରବିବାର ଆଇନ ସମୟରେ ଇସ୍ଲାମ ଯୁକ୍ତରାଷ୍ଟ୍ର ଉପରେ ଆକ୍ରମଣ କରିବ।

This is one of three primary elements of the unsealing of the seven thunders that is now being opened up. Once Moses announced the message typifying the Midnight Cry in his line of history the final movements were rapid. Ten supernatural devastating plagues until the prophecy of the firstborn was fulfilled creating the cry at Midnight in Egypt. Once Christ entered Jerusalem the rapid steps to the cross were under way. When the message was announced there was no turning back. From the Exeter camp meeting on August 12, 1844, less than two months later the prediction was fulfilled.

Ini adalah salah satu daripada tiga unsur utama pembukaan meterai tujuh guruh yang kini sedang dinyatakan. Sebaik sahaja Musa mengumumkan pekabaran yang melambangkan Seruan Tengah Malam dalam garis sejarahnya, pergerakan-pergerakan terakhir berlangsung dengan pantas. Sepuluh tulah adikodrati yang membinasakan menyusul sehingga nubuatan tentang anak sulung digenapi, lalu menimbulkan seruan pada Tengah Malam di Mesir. Sebaik sahaja Kristus memasuki Yerusalem, langkah-langkah pantas menuju salib pun bermula. Apabila pekabaran itu telah diumumkan, tidak ada jalan untuk berpatah balik. Dari perhimpunan khemah di Exeter pada 12 Ogos 1844, kurang daripada dua bulan kemudian, ramalan itu pun digenapi.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Lalu firman TUHAN datang kepadaku, demikian: “Hai anak manusia, apakah peribahasa yang ada padamu di tanah Israel itu, yang berbunyi: Hari-hari terus berlalu, dan setiap penglihatan lenyap? Sebab itu katakanlah kepada mereka: Beginilah firman Tuhan ALLAH: Aku akan menghentikan peribahasa ini, dan mereka tidak akan memakainya lagi sebagai peribahasa di Israel; tetapi katakanlah kepada mereka: Hari-hari itu sudah dekat, dan penggenapan setiap penglihatan. Sebab tidak akan ada lagi penglihatan yang sia-sia ataupun tenungan yang menyanjung di tengah-tengah kaum Israel. Sebab Akulah TUHAN: Aku akan berfirman, dan firman yang akan Kufirmankan itu akan terjadi; tidak akan ditangguhkan lagi; sebab pada zamanmu, hai kaum pemberontak, Aku akan mengucapkan firman itu, dan akan melaksanakannya, demikianlah firman Tuhan ALLAH.” Lagi firman TUHAN datang kepadaku, demikian: “Hai anak manusia, sesungguhnya kaum Israel berkata: Penglihatan yang dilihatnya itu masih untuk banyak hari yang akan datang, dan ia bernubuat tentang waktu yang masih jauh. Sebab itu katakanlah kepada mereka: Beginilah firman Tuhan ALLAH: Tidak ada lagi firman-Ku yang akan ditangguhkan; tetapi firman yang Kufirmankan itu akan terlaksana, demikianlah firman Tuhan ALLAH.” Yehezkiel 12:21–28.

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