Article

# What is Truth? - Number One

Apakah Kebenaran? - Nombor Satu

The Framework of Truth: Revelation, Prophetic Parallels, and the Alpha and Omega

Kerangka Kebenaran: Wahyu, Persamaan Nubuat, dan Alfa serta Omega

Author

Jeff Pippenger

Published

August 5, 2023

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Before we address the subject of what is truth, we note that we have begun this study with the first three verses of Revelation chapter one, and thereafter added an article about Elijah. A few purposes of these studies are to identify the role of the United States in prophecy, to open up the message of the Revelation of Jesus Christ, to recognize the role of prophets as symbols of God’s people, and to consider the implications of what it means that Jesus is the Alpha. We illustrated that the first three verses of Revelation agree and align with the last verses of Revelation, and in both cases at the beginning and the end, Jesus identifies Himself as the Alpha and Omega, the beginning and ending, the first and the last.

Sebelum kita membahas topik apakah kebenaran itu, kami mencatat bahawa kita telah memulakan kajian ini dengan tiga ayat pertama dalam Wahyu pasal satu, dan selepas itu menambahkan sebuah rencana tentang Elia. Beberapa tujuan kajian-kajian ini ialah untuk mengenal pasti peranan Amerika Syarikat dalam nubuatan, untuk membuka mesej Wahyu Yesus Kristus, untuk mengenali peranan para nabi sebagai lambang umat Tuhan, dan untuk mempertimbangkan implikasi daripada apa yang dimaksudkan bahawa Yesus ialah Alfa. Kami telah menggambarkan bahawa tiga ayat pertama dalam Wahyu sehaluan dan selaras dengan ayat-ayat terakhir dalam Wahyu, dan dalam kedua-dua keadaan, pada permulaan dan pada pengakhiran, Yesus mengenal pasti diri-Nya sebagai Alfa dan Omega, yang awal dan yang akhir, yang pertama dan yang terakhir.

We used a brief discussion of Elijah in the second study in order to demonstrate that the opening verses of the Bible agree with the closing verses of both the Old and New Testaments, and further that the opening verses of the New Testament also agree with the beginning or ending of any way you wish to consider the Bible, either as a whole or as two Testaments.

Engkémah kaban ringkes pasal Elijah ba pengajian keduëh kena nguningin empu ayat bukaan ba Alkitab setuju enggau ayat penudi ba Penyanggup Lama enggau Penyanggup Baru, lalu nya mega, ayat bukaan ba Penyanggup Baru mega setuju enggau pun penumbuk tauka pengujung, nitihka baka ni kita milih deka nganggap Alkitab, sama ada sebagai keseluruhannya tauka sebagai dua Penyanggup.

Another point we are seeking to develop is the understanding that Divinity has worked to slowly reveal the godhead throughout history. This is why we have noted that as time proceeds in the biblical theme of covenant history, that God, step-by-step revealed more-and-more of His character through the symbolism of His various names. The Almighty God spoke to Abraham, and the same God spoke to Moses, but informed Moses that from then onward his name was to be known as Jehovah. Then when Christ came, He introduced Himself with a name that was unknown in the Old Testament, other than one expression of that name by a Babylonian in chapter three of Daniel. Not only did Jesus identify that He was the only-begotten of the Father, but He also in that particular covenant history identified Himself as the Son of Man. God also gave Millerite Adventism a name when He entered into covenant with the beginning of Adventism.

Satu lagi perkara yang sedang kita usahakan untuk membangunkannya ialah pemahaman bahawa Keallahan telah bekerja untuk secara beransur-ansur menyingkapkan Ketuhanan sepanjang sejarah. Inilah sebabnya kita telah memperhatikan bahawa apabila masa bergerak maju dalam tema alkitabiah sejarah perjanjian, Allah, langkah demi langkah, menyingkapkan semakin banyak daripada watak-Nya melalui perlambangan pelbagai nama-Nya. Allah Yang Mahakuasa telah berfirman kepada Abraham, dan Allah yang sama telah berfirman kepada Musa, tetapi memberitahu Musa bahawa mulai waktu itu dan seterusnya nama-Nya hendaklah dikenali sebagai Jehovah. Kemudian apabila Kristus datang, Dia memperkenalkan diri-Nya dengan suatu nama yang tidak dikenal dalam Perjanjian Lama, selain satu ungkapan nama itu oleh seorang Babilon dalam pasal tiga Daniel. Bukan sahaja Yesus menyatakan bahawa Dia ialah Anak Tunggal Bapa, tetapi Dia juga dalam sejarah perjanjian yang khusus itu menyatakan diri-Nya sebagai Anak Manusia. Allah juga memberikan Adventisme Millerit suatu nama apabila Dia memasuki perjanjian dengan permulaan Adventisme.

> “At this time, when we are so near the end, shall we become so like the world in practice that men may look in vain to find God’s denominated people? Shall any man sell our peculiar characteristics as God’s chosen people for any advantage the world has to give? Shall the favor of those who transgress the law of God be looked upon as of great value? Shall those whom the Lord has named His people suppose that there is any power higher than the great I AM? Shall we endeavor to blot out the distinguishing points of faith that have made us Seventh-day Adventists?” Evangelism, 121.

> “Ta gen leinaiba pangalda, eikhoina loina punsi mapanda yamna naksillaklabada, amadi mibasingna God-gi mingchatpa mi oiriba eikhoibu thajabagi matung-inna yengjari aduda vain touba ngamgani? Kanagumba mi amana, nongpokki mapanda piba phangba amadi chaoba piba adugi matamdagi, God-na khudongchaba mi oiriba eikhoigi akhannaba lakpagi matik chaba lakpasing adu yonhanba ngamgani? God-gi thawai toubasinggi marakta leiriba khudol adu yamna maru oirabani haibadu nattraga? Aduga, Pakhangba-na “Eigi mi” haina ming piriba makhoina, Achouba I AM aduda henna mathakta leiba power amatta lei haina khannagani? Eikhoina Seventh-day Adventists oihallakpagi maram oiriba thajabagi khudakta khudakta khanghanbasing adu manghanba hotnagani?” Evangelism, 121.

The name given to Seventh-day Adventists was given by the Lord, and Sister White often refers to Adventists as God’s denominated people. “Denominated” means to be named. The only two churches that Sister White identifies as God’s denominated people is ancient Israel and modern Israel.

Ngena elaphiwa ama-Seventh-day Adventist, yaphiwa yiNkhosi, futsi uDzadze White uvame kubhekisela kuma-Adventist njengebantfu baNkulunkulu labanebito. “Labanebito” kusho kutsi batsiwa ngelibito. Emasontfo lamabili kuphela lawo uDzadze White lawakhomba njengabantu baNkulunkulu labanebito ngu-Israyeli wasendvulo kanye na-Israyeli wanamuhla.

Therefore, as we proceed in our study of the book of Revelation, I am suggesting that the “new name” that is revealed to the Philadelphians, who are also represented as the one hundred and forty-four thousand is a large part of the prophetic secret that is unsealed just before probation closes.

Oleh itu, apabila kita meneruskan pengajian kita terhadap kitab Wahyu, saya mencadangkan bahawa “nama baharu” yang dinyatakan kepada jemaat di Filadelfia, yang juga digambarkan sebagai seratus empat puluh empat ribu, merupakan sebahagian besar daripada rahsia nubuatan yang dimeteraibukakan tepat sebelum masa percubaan berakhir.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Ea tlhōlang ke tla mo dira pilara mo tempeleng ya Modimo wa me, mme ga a kitla a tlhola a tswa gape; mme ke tla kwala mo go ene leina la Modimo wa me, le leina la motse wa Modimo wa me, e bong Jerusalema yo mosha, o o fologang kwa legodimong o tswa kwa Modimong wa me; mme ke tla kwala mo go ene leina la me le lesha. Yo o nang le tsebe, a a utlwe se Moya o se bolelelang diphuthego. Tshenolo 3:12, 13.

The last message of warning is the message of the Revelation of Jesus Christ and it is a revelation of His character.

Mesej amaran yang terakhir ialah mesej Wahyu Yesus Kristus, dan itulah suatu penyataan tentang tabiat-Nya.

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415, 416.

> “Нөхрийн ирэлтийг хүлээгчид хүмүүст, ‘Бурханаа болгоогтун’ гэж хэлэх ёстой. Нигүүлслийн гэрлийн эцсийн туяанууд, дэлхийд өгөгдөх нигүүлслийн эцсийн мэдээ нь Түүний хайрын зан чанарын илчлэл юм. Бурханы хүүхдүүд Түүний алдрыг илэрхийлэх ёстой. Тэд өөрсдийн амьдрал ба зан чанараараа Бурханы нигүүлсэл өөрсдийнх нь төлөө юу үйлдсэнийг илчлэх ёстой.” Christ’s Object Lessons, 415, 416.

We have much more to put into the record concerning Jesus as the Word, but we will now take up the word ‘truth.’ The understanding of the “truth” and also the word “truth” and also the letters employed to form “a word of truth” is an understanding of the character of Christ.

Kita mempunyai lebih banyak lagi untuk dicatat berkenaan dengan Yesus sebagai Firman, namun sekarang kita akan membicarakan perkataan “kebenaran.” Pemahaman tentang “kebenaran” dan juga perkataan “kebenaran,” serta huruf-huruf yang digunakan untuk membentuk “firman kebenaran,” ialah pemahaman tentang sifat Kristus.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Пилат тиймээс Түүнд — Чи тэгвэл хаан мөн үү? — гэж хэлэв. Есүс хариуд нь — Намайг хаан гэж чи өөрөө хэлж байна. Үүний тулд Би төрсөн бөгөөд үүний учир Би ертөнцөд ирсэн нь үнэнд гэрчлэл өгөхийн тулд юм. Үнэнийх бүр Миний дууг сонсдог — гэв. Пилат Түүнд — Үнэн гэж юу вэ? — хэмээн хэлээд, үүнийг хэлснийхээ дараа дахин иудейчүүдийн уруу гарч, тэдэнд — Би Түүнээс ямар ч гэм буруу олсонгүй — гэв. Иохан 18:37, 38.

The Greek word translated as “truth” in the verse is taken from a Hebrew word, that is also a letter and even a number. The first letter of the Hebrew alphabet is ‘aleph.’ In fact, the first two letters of the Hebrew alphabet are “aleph” and “beth,” and they are very similar to the first two letters in Greek which are alpha and beta. Together they form the root for the word “alphabet.” The word “alpha” (from the Hebrew letter aleph) therefore is used as a letter, a word, a number and also as one of the many names of Jesus.

Le mot grec traduit par « vérité » dans ce verset provient d’un mot hébreu qui est aussi une lettre et même un nombre. La première lettre de l’alphabet hébreu est « aleph ». En fait, les deux premières lettres de l’alphabet hébreu sont « aleph » et « beth », et elles sont très semblables aux deux premières lettres du grec, qui sont alpha et bêta. Ensemble, elles forment la racine du mot « alphabet ». Le mot « alpha » (issu de la lettre hébraïque aleph) est donc employé comme lettre, comme mot, comme nombre et aussi comme l’un des nombreux noms de Jésus.

When Pilate asked the question, “What is truth?” Jesus had already told him that the reason that He “came into the world,” and also that the reason He was “born” was to bear witness to the “truth.” He added that “everyone that is of the truth heareth” His voice.

Apabila Pilatus mengajukan pertanyaan, “Apakah kebenaran itu?” Yesus telah pun memberitahunya bahawa sebab Dia “datang ke dalam dunia,” dan juga sebab Dia “dilahirkan” adalah untuk memberikan kesaksian tentang “kebenaran.” Dia menambahkan bahawa “setiap orang yang berasal daripada kebenaran mendengar” suara-Nya.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Berbahagialah dia yang membaca, dan mereka yang mendengar perkataan nubuat ini, serta menuruti apa yang tertulis di dalamnya; kerana masanya sudah dekat. Wahyu 1:3.

TRUTH: G225—From G227; truth: – true, X truly, truth, verity. G227—From G1 (as a negative particle) and G2990; true (as not concealing): – true, truly, truth. G1; Α. Of Hebrew origin; the first letter of the alphabet: figuratively only (from its use as a numeral) the first. Alpha.

សេចក្តីពិត៖ G225—មកពី G227; សេចក្តីពិត៖ – ពិត, X ដោយពិតប្រាកដ, សេចក្តីពិត, ភាពពិត។ G227—មកពី G1 (ជា​អវិជ្ជមានបដិសេធ) និង G2990; ពិត (ដោយមិនលាក់បាំង)៖ – ពិត, ដោយពិតប្រាកដ, សេចក្តីពិត។ G1; Α. មានដើមកំណើតពីភាសាហេប្រឺ; អក្សរទីមួយនៃអក្ខរក្រម៖ ប្រើក្នុងន័យប្រៀបធៀបប៉ុណ្ណោះ (ដោយសារការប្រើវាជាលេខ) គឺទីមួយ។ អាល់ហ្វា។

> Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6.

> Jesus bek ba u, “Nga long ka lynti, ka jingshisha, bad ka jingim: ym don mano mano ba wan ha U Kpa, hynrei tang da nga.” Ioannis 14:6.

When Jesus said “I am… the truth.” He was saying He was a letter, a number and a word for the letter alpha, and the word alpha, and the number alpha are all “truth.” In the book of Daniel, Christ revealed Himself as the wonderful numberer which is the definition of the Hebrew word “Palmoni,” which is translated as “the certain saint which spake,” in Daniel eight.

Apabila Yesus berkata, “Akulah … kebenaran.” Dia sedang menyatakan bahawa Dia ialah suatu huruf, suatu nombor, dan suatu kata bagi huruf alfa; dan kata alfa, serta nombor alfa, semuanya ialah “kebenaran.” Dalam kitab Daniel, Kristus menyatakan diri-Nya sebagai Penghitung yang Ajaib, yang merupakan takrif bagi perkataan Ibrani “Palmoni,” yang diterjemahkan sebagai “orang kudus tertentu yang berkata-kata,” dalam Daniel lapan.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Kemudian aku mendengar seorang kudus berbicara, dan seorang kudus yang lain berkata kepada kudus tertentu yang sedang berbicara itu, “Berapa lamakah penglihatan tentang korban sehari-hari, dan pelanggaran yang mendatangkan kebinasaan itu, sehingga baik tempat kudus maupun bala tentara diserahkan untuk diinjak-injak?” Lalu ia berkata kepadaku, “Sampai dua ribu tiga ratus hari; kemudian tempat kudus itu akan ditahirkan.” Daniel 8:13, 14.

That “certain saint” in verse thirteen is “Palmoni”— the wonderful numberer, or the numberer of secrets. These two verses are where the prophecy of the 2300 years and the two prophecies of 2520 years are set forth. The 2300 years address the “sanctuary” and the two 2520-year prophecies address the “host,” for both the sanctuary and the host would be trodden down by Rome. The 2520-year prophecy represent a trampling down of God’s sanctuary and people. Three profound interconnected prophecies based upon time at the very point in the Bible where Jesus introduces Himself as the wonderful numberer of secrets. Its not simply that he chose these two verses to introduced Himself as the Master of time, but the two verses where He reveals Himself identify the time when He would enter into covenant with modern spiritual Israel and those two verses are also the foundation and central pillar of Adventism.

Santorêl “isa” nia iha versikulu sanulu resin tolu mak “Palmoni”—konta-na’in ne’ebé buat-matak ka segredu sira nian kontadór. Versikulu rua ne’e mak fatin ne’ebé profesia tinan 2300 nian no profesia rua tinan 2520 nian hatuur ba klaru. Tinan 2300 ne’e ko’alia kona-ba “santuáriu,” no profesia rua tinan 2520 nian ko’alia kona-ba “ehos,” tanba santuáriu no ehos na’in rua hotu-hotu sei Roma hanehan. Profesia tinan 2520 ne’e reprezenta hanehan ba Maromak nia santuáriu no nia povu. Profesia kle’an tolu ne’ebé interligadu malu, hotu-hotu bazeia ba tempu, iha pontu loos iha Bíblia ne’ebé Jesus introdús an nia-an nu’udar kontadór segredu sira nian ne’ebé buat-matak. La’ós de’it katak nia hili versikulu rua ne’e atu introdús an nia-an nu’udar tempu nia Mestre, maibé versikulu rua ne’ebé nia revela an nia-an iha ne’ebá mos identifika tempu ne’ebé nia sei tama iha aliansa ho Israel espirituál modernu, no versikulu rua ne’e mos mak Adventismu nia baze no koluna sentrál.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “A dingolwa tše, e bilego motheo le koteng ya bogareng ya tumelo ya Advente go feta tše dingwe ka moka, e be e le taodišo ye e rego, ‘Go fihla matšatši a dikete tše pedi le makgolo a mararo; gona sekgethwa se tla hlwekišwa.’ [Daniele 8:14.]” The Great Controversy, 409.

At the time of the end in 1798, the book of Daniel was unsealed and the first angel’s message arrived in history, marking the increase of prophetic knowledge that took place in the time of the Millerite movement, which was the beginning of Seventh-day Adventism. When the book of Daniel was unsealed to the Millerites, a message from Palmoni—a message of time was understood. God’s Word never fails, and it always identifies the end with the beginning. So, in the end of Adventism there will most certainly be a revelation of His character, as there was in Millerite history. This fact is based upon the beginning and ending of Adventism, but it is also based upon the stated relationship of the book of Daniel with the book of Revelation. Daniel and Revelation represent one book, and in that representation, they are two witnesses, the first being Daniel and the last being Revelation.

At the time of the end in 1798, the book of Daniel was unsealed and the first angel’s message came into history, marking the increase of prophetic knowledge that took place in the time of the Millerite movement, which was the beginning of Seventh-day Adventism. When the book of Daniel was unsealed to the Millerites, a message from Palmoni—a message of time—was understood. The Word of God never fails, and it always identifies the end with the beginning. Therefore, at the end of Adventism there will most certainly be a revelation of His character, as there was in Millerite history. This fact is based upon the beginning and ending of Adventism, but it is also based upon the stated relationship of the book of Daniel with the book of Revelation. Daniel and Revelation represent one book, and in that representation they are two witnesses, the first being Daniel and the last being Revelation.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened.” Seventh-day Adventist Bible Commentary, volume 7, 972.

> “Buka ya Daniele le ya Tshenolo ke e le nngwe. E nngwe ke boporofeta, e nngwe ke tshenolo; e nngwe ke buka e e tswetsweng, e nngwe ke buka e e butsweng.” Seventh-day Adventist Bible Commentary, volume 7, 972.

Daniel and Revelation are two books that are one book, the same way the Bible is one book divided into Old and New, or beginning and end. In Revelation eleven the two witnesses that are presented as Moses and Elijah are the Old and New Testaments.

Daniel na Dambetã are two book one, same way Bible na one book wey divide into Old and New, or beginning and end. For Dambetã chapter eleven, the two witness wey them present as Moses and Elijah na the Old and New Testaments.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Mabapi le lipaki tse peli moporofeta o boela a re: ‘Tsena ke mehloaare e ’meli, le liluloana tsa mabone tse peli tse emeng pel’a Molimo oa lefatše.’ ‘Lentsoe la hao,’ ho boletse mopesaleme, ‘ke lebone maotong a ka, le leseli tseleng ea ka.’ Tšenolo 11:4; Pesaleme ea 119:105. Lipaki tse peli li emela Mangolo a Testamente ea Khale le ea Testamente e Ncha.” The Great Controversy, 267.

Daniel and John are two witnesses who were both persecuted, both taken captive, both given the same line of prophetic history to record, both representing the one hundred and forty-four thousand, both living in the aftermath of the destruction of Jerusalem, both symbols of death and resurrection, (John from the boiling oil and Daniel from the lion’s den).

Daniel enggau John nya dua iku saksi ke sama dikachau, sama ditangkap ngagai kaul, sama diberi garis sejarah nubuatan ke sebaka deka ditulis, sama ngelambangka seratus empat puluh empat ribu orang, sama idup udah pengudah pengerusak Jerusalem, sama nyadi lambang pemati enggau pengangkat baru, (John ari minyak ke ngelagu, enggau Daniel ari lubang singa).

Daniel identifies a special revelation of Christ’s character, and he does so in the two verses that inspiration calls the “central pillar and foundation” of the Seventh-day Adventist church. Those two verses were the “capstone” the final stone placed in the foundations that were represented by the works of William Miller. The capstone brought with it the understanding of the heavenly sanctuary, the law of God, the Sabbath, the investigative judgment and the three angels of Revelation fourteen. Daniel is the beginning of the book, John is the end.

Daniel atuut Kristoꞌa omensubra soronko bi, na ɔyɛ saa wɔ nkyekyem abien no mu a honhom-kronkron nkanyim frɛ no Seventh-day Adventist asafo no “dumienu titiriw ne fapem.” Nkyekyem abien no ne “capstone” no—ɔbo a etwa to a wɔde sii fapem no so a na William Miller nnwuma no gyina hɔ ma no. Capstone no de soro kronkronbea no ho ntease, Onyankopɔn mmara, Homeda no, atemmu a wɔrehwehwɛ mu no, ne Adiyisɛm ti dunan no abɔfo baasa no ho ntease bae. Daniel ne nhoma no mfiase; Yohane ne n’awiei.

John’s writing will identify a revelation of Christ’s character at the end of Adventism. At the beginning of modern Israel, He revealed Himself as the Wonderful Numberer, the Creator of everything mathematical and at the end of modern Israel He is revealing Himself as the wonderful linguist. He is the Creator of everything that is involved with language whether it be the structure of language, the grammatical rules, the words and even the letters of the alphabet. He created communication that is accomplished by words, governed by grammatical rules whether written or spoken, written with an alphabet that was by His design, and beyond all that—He is the Word. By that Word He transforms blind unprepared Laodiceans into sanctified Philadelphians.

Tulisan John akan mengenal pasti suatu penyataan tentang tabiat Kristus pada akhir Adventisme. Pada permulaan Israel moden, Dia menyatakan diri-Nya sebagai Penghitung Ajaib, Pencipta segala sesuatu yang bersifat matematik, dan pada akhir Israel moden Dia sedang menyatakan diri-Nya sebagai ahli bahasa yang ajaib. Dialah Pencipta segala sesuatu yang berkaitan dengan bahasa, sama ada struktur bahasa, kaedah tatabahasa, perkataan, bahkan huruf-huruf abjad. Dia menciptakan komunikasi yang terlaksana melalui kata-kata, yang ditadbir oleh kaedah tatabahasa sama ada secara tulisan atau lisan, yang ditulis dengan suatu abjad yang merupakan reka bentuk-Nya; dan lebih daripada semuanya itu—Dialah Firman. Melalui Firman itu Dia mengubah orang-orang Laodikia yang buta dan tidak bersedia menjadi orang-orang Filadelfia yang dikuduskan.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> ਵਿਚ ਉਨ੍ਹਾਂ ਨੂੰ ਪਵਿੱਤਰ ਕਰ; ਤੇਰਾ ਬਚਨ ਸੱਚ ਹੈ। ਯੂਹੰਨਾ 17:17.

The word translated as “sanctify” means to make holy. The one hundred and forty-four thousand will be holy and they will have attained that condition of character by the “truth” or you could say, by his “word,” for Jesus is the Word and He is the truth.

Palo e fetolelwang e le “itshekatsheka” e raya go dira gore e nne boitshepo. Ba ba dikete di le lekgolo le masome a manê le manê ba tla bo ba le boitshepo, mme ba tla bo ba fitlheletse seemo seo sa semelo ka “boammaaruri,” kgotsa o ka re, ka “Lefoko” la Gagwe; gonne Jesu ke Lefoko, e bile Ke boammaaruri.

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

> Pada mulanya adalah Firman, dan Firman itu bersama-sama dengan Allah, dan Firman itu adalah Allah. Ia pada mulanya bersama-sama dengan Allah. Segala sesuatu dijadikan oleh-Nya; dan tanpa Dia tidak ada sesuatu pun yang telah jadi dari segala yang telah dijadikan. Yohanes 1:1–3.

Notice that this is the first thing that John writes in his gospel. It of course parallels the first thing written in Genesis. It adds to the testimony, identifying more clearly what is stated in Genesis one.

Tingdoh ba kane ka long ka bynta kaba nyngkong eh kaba u Ioannis u thoh ha ka gospel jong u. Kane ka ïahap beit, shisha, bad ka bynta kaba nyngkong eh kaba la thoh ha ka Jenesis. Ka nang pynjanai shuh shuh ïa ka jingïaphla, da kaba pynithuh kham shai ïa kata kaba la kren ha ka Jenesis 1.

> In the beginning God created the heaven and the earth. Genesis 1:1.

> Pada mulanya Allah menciptakan langit dan bumi. Kejadian 1:1.

The word translated as “God” in verse one is plural, thus identifying from the very “beginning” that God is more than one. “In the beginning” in the gospel of John the Word was with God and was God. And the Word was the Creator.

Kata yang diterjemahkan sebagai “God” dalam ayat pertama berbentuk jamak, sehingga menegaskan sejak “permulaan” itu sendiri bahawa God adalah lebih daripada satu. “Pada mulanya” dalam Injil Yohanes, Firman itu bersama-sama dengan God dan Firman itu adalah God. Dan Firman itu ialah Sang Pencipta.

Jesus is the Word, and He produced the Bible through combining divinity with humanity—divinity represented by the Holy Spirit and humanity in the person of those who wrote the words in the books that were to be sent to the churches. Thus, the Bible is a combination of humanity and divinity as is Jesus. The Bible, in spite of the involvement of fallen fleshly human beings is holy, and then the men who penned it were holy too.

Yesu i Liŵi, ndipo I apangisye Bibiliya kwa kuŵika pamoza ukombola wa Chiuta ni umunthu—ukombola wa Chiuta ukuŵililidwa ni Mzimu Mutuŵa, soni umunthu mwa ŵandu ŵala ŵalembile mazgu mu mabuku gakapelekekaga ku matchalitchi. Ntheura, Bibiliya ni kupangana kwa umunthu ni ukombola wa Chiuta nga ni umo waliri Yesu. Bibiliya, nangauli mukati mwake mukaŵa kunjilirapo kwa ŵanthu ŵakawa, ŵathupi, njituŵa, ndipo ŵanthu ŵeneawo ŵakalemba nayo ŵakaŵa ŵatuŵa nawo.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Kita pun mempunyai firman nubuat yang lebih pasti; alangkah baiknya jika kamu memperhatikannya, sama seperti kepada pelita yang bercahaya di tempat yang gelap, sampai fajar menyingsing dan bintang timur terbit di dalam hatimu; yang pertama-tama harus kamu ketahui ialah bahwa tidak ada nubuat dalam Kitab Suci yang berasal dari penafsiran sendiri. Sebab nubuat tidak pernah pada zaman dahulu dihasilkan oleh kehendak manusia, melainkan orang-orang kudus Allah berbicara sebagaimana mereka digerakkan oleh Roh Kudus. 2 Petrus 1:19–21.

Though the prophets were holy men, they were still fallen human beings, for all have sinned and fallen short of the glory of God. Never-the-less the Bible is a combination of divinity and humanity, and it is holy, for the Word of God came to demonstrate in His life and in His written Word that humanity combined with divinity does not sin. What is true of the Bible is true of Christ for He is the Bible.

Biarpun para nabi itu orang-orang kudus, mereka tetap manusia yang telah jatuh, karena semua orang telah berbuat dosa dan telah kehilangan kemuliaan Allah. Namun demikian, Alkitab merupakan perpaduan antara keilahian dan kemanusiaan, dan ia kudus, karena Firman Allah datang untuk menyatakan dalam hidup-Nya dan dalam Firman-Nya yang tertulis bahwa kemanusiaan yang dipadukan dengan keilahian tidak berbuat dosa. Apa yang benar tentang Alkitab, benar juga tentang Kristus, sebab Dialah Alkitab.

Jesus took upon Himself sinful flesh and never sinned, thus providing the example that humanity combined with divinity does not sin.

Yesu o ile a nka nama ea sebe holim’a Hae, ’me ha aa ka a etsa sebe le ka mohla, kahoo a fana ka mohlala oa hore botho bo kopantsoeng le bomolimo ha bo etse sebe.

> “The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.

> “ꞌBethelehema ngaafashini lyo li nankave lyakulumbushamo. Muliyo mwafishama ‘obutali bwakukomapo ubwꞌobugagga bwombi obwꞌamagezi nꞌokumanya kwa Leza.’ Abarooma 11:33. Twebuuliriza ku ssaddaaka yꞌOmulokozi bwe yawaanyisiza entebe eyꞌobwakabaka eyꞌomu ggulu nꞌekisibo, nꞌokubeera awamu nꞌabamalayika abamusinza nꞌensolo ezꞌomu kisibo. Amalala gꞌomuntu nꞌokweesiga kwe bikkirizibwa mu maaso Ge. Naye kino kyali kutandika kwokka okwꞌokwewombeeka Kwe okwewuunyisa. Kyandibadde kunyooma kumpi okutaliiko kkomo eri Omwana wa Leza okutwala obuntu bwꞌomuntu, ne bwe kiba nti Adamu yali akyayimiridde mu butaliiko musango bwe mu Edeni. Naye Yesu yakkiriza obuntu ngꞌolulyo lwali lumaze emyaka enkumi nnya nga lunafuusiddwa ebibi. Nga buli mwana wa Adamu, Yakkiriza ebiva mu kukola kwꞌetteeka ekkulu eryꞌobusika. Ebyavaamu bino bye biragibwa mu byafaayo byꞌabajjajja Be abꞌoku nsi. Yajja nꞌobusika obwenga obwo okugabana ennaku zaffe nꞌokukemebwa kwaffe, era okutuweerako ekyokulabirako ekyꞌobulamu obutaliiko kibi.” The Desire of Ages, 48.

Jesus is the Word, and both Jesus and the Bible are a combination of humanity and divinity. When Jesus produced the Bible over the centuries, he placed rules within the Bible to allow those who will hear, to hear. The rules which govern the Bible are also attributes of His character.

Yesu ke Lentswe, mme tsotlhe Jesu le Baebele ke motswako wa botho le bomodimo. Fa Jesu a ne a tlhagisa Baebele go ralala makgolo a dingwaga, o ne a baya melao mo teng ga Baebele gore ba ba tla utlwang ba tle ba utlwe. Melao e e laolang Baebele gape ke dinonofo tsa semelo sa Gagwe.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> “이계시록에서 성경의 모든 책이 만나며 마쳐진다. 여기에 다니엘서의 보완이 있다.” 사도행적, 585.

The word “complement” means to bring to perfection. The testimony of Daniel ends in Revelation, making Daniel’s testimony the beginning and Revelation the end. The beginning of Revelation is repeated at the end of Revelation and in the first verse of Daniel chapter one there is warfare between literal Israel and literal Babylon in which Babylon wins, but at the conclusion of probationary history in Daniel 11:45, 12:1; spiritual Babylon is in a war with spiritual Israel and in the end, Babylon loses and Israel prevails. As with John in the Revelation the beginning of Daniel’s testimony agrees with the end of his testimony. So, what is truth?

ពាក្យ “complement” មានន័យថា ធ្វើឲ្យឈានដល់ភាពគ្រប់លក្ខណ៍។ សក្ខីភាពរបស់ដានីយ៉ែលបញ្ចប់នៅក្នុងព្រះវិវរណៈ ដូច្នេះសក្ខីភាពរបស់ដានីយ៉ែលជាការចាប់ផ្តើម ហើយព្រះវិវរណៈជាការបញ្ចប់។ ការចាប់ផ្តើមនៃព្រះវិវរណៈត្រូវបាននិយាយឡើងវិញនៅចុងបញ្ចប់នៃព្រះវិវរណៈ ហើយនៅក្នុងខទីមួយនៃដានីយ៉ែល ជំពូក១ មានសង្គ្រាមរវាងអ៊ីស្រាអែលតាមអក្សរ និងបាប៊ីឡូនតាមអក្សរ ដែលបាប៊ីឡូនឈ្នះ ប៉ុន្តែនៅចុងបញ្ចប់នៃប្រវត្តិសាស្ត្រនៃរយៈពេលសាកល្បង ក្នុង ដានីយ៉ែល 11:45, 12:1 បាប៊ីឡូនខាងវិញ្ញាណកំពុងស្ថិតក្នុងសង្គ្រាមជាមួយអ៊ីស្រាអែលខាងវិញ្ញាណ ហើយនៅទីបញ្ចប់ បាប៊ីឡូនចាញ់ ហើយអ៊ីស្រាអែលឈ្នះ។ ដូចជាយ៉ូហាននៅក្នុងព្រះវិវរណៈ ការចាប់ផ្តើមនៃសក្ខីភាពរបស់ដានីយ៉ែលស្របគ្នានឹងចុងបញ្ចប់នៃសក្ខីភាពរបស់គាត់។ ដូច្នេះ តើអ្វីទៅជាសេចក្តីពិត?

Doctrine is a word that identifies what a body of believers understand to be correct. Its purpose or use is not restricted to the Bible or Christianity. In so-called Christianity, there are probably more false “doctrines” than true, for spiritual Babylon, the papacy is a cage of every unclean and hateful bird, and those birds represent evil, which is sustained and covered up by churches through false doctrines, such as the law has been abolished. But there is true doctrine.

Doctrin ay isang salitang tumutukoy sa kung ano ang nauunawaan ng isang kalipunan ng mga mananampalataya na tama. Ang layunin o gamit nito ay hindi lamang nalilimitahan sa Biblia o sa Cristianismo. Sa tinatawag na Cristianismo, marahil ay mas marami ang maling “mga doctrin” kaysa sa mga tunay; sapagkat ang espirituwal na Babilonia, ang kapapahan, ay isang kulungan ng bawat marumi at kasuklam-suklam na ibon, at ang mga ibong iyon ay kumakatawan sa kasamaan, na pinananatili at ikinukubli ng mga iglesia sa pamamagitan ng mga maling doctrin, gaya ng aral na ang kautusan ay napawi na. Ngunit may tunay na doctrin.

> “The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records, and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts.

> “Mind yá Beryafo no amfín wɔn ho wɔ atɛmmubu mu. Ná wɔpɛ sɛ wohwehwɛ nokware a ɛwɔ nkyerɛkyerɛ a asomafo no kae no mu. Wɔsuaa Bible no, ɛnyɛ anigyede anaa ahwehwɛde nti, na mmom sɛnea ɛbɛyɛ a wobesua nea wɔakyerɛw afa Mesia a wɔahyɛ ho bɔ no ho. Da biara na wɔhwehwɛ Kyerɛwsɛm a honhom kaa no mu, na bere a wɔde Kyerɛwsɛm toto Kyerɛwsɛm ho no, ɔsoro abɔfo gyina wɔn nkyɛn, hyerɛn wɔn adwene mu na wosi wɔn koma so dua.

> “Wherever the truths of the gospel are proclaimed, those who honestly desire to do right are led to a diligent searching of the Scriptures. If, in the closing scenes of this earth’s history, those to whom testing truths are proclaimed would follow the example of the Bereans, searching the Scriptures daily, and comparing with God’s word the messages brought them, there would today be a large number loyal to the precepts of God’s law, where now there are comparatively few. But when unpopular Bible truths are presented, many refuse to make this investigation. Though unable to controvert the plain teachings of Scripture, they yet manifest the utmost reluctance to study the evidences offered. Some assume that even if these doctrines are indeed true, it matters little whether or not they accept the new light, and they cling to pleasing fables which the enemy uses to lead souls astray. Thus their minds are blinded by error, and they become separated from heaven.

> “Di mana pun kebenaran-kebenaran Injil diberitakan, mereka yang dengan jujur berhasrat untuk melakukan yang benar dituntun kepada penyelidikan Kitab Suci yang tekun. Jika, dalam adegan-adegan penutup sejarah bumi ini, mereka yang kepadanya kebenaran-kebenaran pengujian diberitakan mau mengikuti teladan orang-orang Berea, dengan menyelidiki Kitab Suci setiap hari, dan membandingkan dengan firman Allah pekabaran-pekabaran yang dibawa kepada mereka, maka pada masa kini akan ada sejumlah besar orang yang setia kepada tuntutan-tuntutan hukum Allah, sedangkan sekarang jumlahnya relatif sedikit. Tetapi apabila kebenaran-kebenaran Alkitab yang tidak populer dikemukakan, banyak orang menolak untuk mengadakan penyelidikan ini. Meskipun tidak mampu membantah ajaran-ajaran Kitab Suci yang gamblang, mereka tetap menunjukkan keengganan yang sebesar-besarnya untuk mempelajari bukti-bukti yang diajukan. Sebagian orang beranggapan bahwa sekalipun ajaran-ajaran ini memang benar, hanya sedikit bedanya apakah mereka menerima terang yang baru itu atau tidak, dan mereka berpegang pada dongeng-dongeng yang menyenangkan yang dipakai musuh untuk menyesatkan jiwa-jiwa. Dengan demikian pikiran mereka dibutakan oleh kesesatan, dan mereka terpisah dari surga.”

> “All will be judged according to the light that has been given. The Lord sends forth His ambassadors with a message of salvation, and those who hear He will hold responsible for the way in which they treat the words of His servants. Those who are sincerely seeking for truth will make a careful investigation, in the light of God’s word, of the doctrines presented to them.” Acts of the Apostles, 231, 232.

> “Olgeta bai i kisim jas folem lait we ol i bin kisim pinis. Bikpela i salim ol mesa bilong Em i go wantaim wanpela tok bilong sevim man, na olgeta husat i harim, Em bai holim ol i gat asua long pasin we ol i mekim long ol tok bilong ol wokman bilong Em. Olgeta husat i wok long painim tru tok wantaim bel i stret bai skelim gut tru, long lait bilong Tok bilong God, ol skul lotu we ol i putim long ai bilong ol.” *Acts of the Apostles*, 231, 232.

There are “doctrines” which are the “truths of the gospel” and they need to be investigated. Some, (if not all) are “testing truths.” The Sabbath is an easy testing truth to understand. There are true and false doctrines. Some of the true doctrines present a test to those who hear them. There is also a type of truth that is designed for a certain period of time. These truths are called “present truth.”

Ho na le “lithuto” tseo e leng “linnete tsa evangeli,” ’me li tshwanetse ho hlahlojoa. Tse ling, (ha e se tsohle) ke “linnete tse lekang.” Sabatha ke ’nete e lekang eo ho leng bonolo ho e utloisisa. Ho na le lithuto tsa ’nete le tsa bohata. Tse ling tsa lithuto tsa ’nete li hlahisa teko ho ba li utloang. Hape ho na le mofuta oa ’nete o reretsoeng nako e itseng. Linnete tsena li bitsoa “’nete ea joale.”

> “There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

> “Terdapat banyak kebenaran yang berharga di dalam Firman Allah, tetapi ‘kebenaran masa kini’-lah yang diperlukan kawanan itu sekarang. Aku telah melihat bahaya apabila para utusan menyimpang dari pokok-pokok penting kebenaran masa kini, lalu membahas hal-hal yang tidak cenderung mempersatukan kawanan itu dan menguduskan jiwa. Di sinilah Iblis akan memanfaatkan setiap kesempatan yang mungkin untuk merugikan pekerjaan itu.

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> “Namun pokok-pokok seperti Bait Suci, dalam hubungannya dengan 2300 hari, hukum-hukum Allah dan iman kepada Yesus, sangat tepat untuk menjelaskan gerakan Advent pada masa lampau dan menunjukkan apakah kedudukan kita pada masa ini, meneguhkan iman mereka yang ragu-ragu, dan memberikan kepastian tentang masa depan yang mulia. Hal-hal inilah, yang sering telah saya lihat, merupakan pokok-pokok utama yang harus menjadi pusat pemberitaan para utusan.” Early Writings, 63.

Adventists often employ this passage to avoid what it actually states. They argue that all which should be emphasized in our messages of “present truth” is the sanctuary, the 2300 days, the commandments and the faith of Jesus. They make this claim to avoid what is identified about these four subjects.

ဝိညာဉ်တော်ကြွလာမည့်နေ့ကို မျှော်လင့်သောသူများသည် ဤကျမ်းပိုဒ်ကို မကြာခဏ အသုံးချကာ ၎င်းက အမှန်တကယ် ဖော်ပြထားသည့် အရာကို ရှောင်လွှဲတတ်ကြသည်။ သူတို့က “ယခုကာလအတွက် အမှန်တရား” ဟူသော ကျွန်ုပ်တို့၏ သတင်းစကားများတွင် အထူးအလေးပေးရမည့် အရာအားလုံးမှာ သန့်ရှင်းရာဌာန၊ ၂၃၀၀ ရက်၊ ပညတ်တော်များနှင့် ယေရှု၏ ယုံကြည်ခြင်းသာ ဖြစ်သည်ဟု အငြင်းပွားကြသည်။ သူတို့သည် ဤအဆိုကို ထိုအကြောင်းအရာ လေးရပ်နှင့်စပ်လျဉ်း၍ သတ်မှတ်ဖော်ပြထားသည့် အချက်ကို ရှောင်ရှားရန် ပြောဆိုကြခြင်း ဖြစ်သည်။

The purpose of these four great truths is that they have been “perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future.” These four present truth doctrines are designed to show that the beginning of Adventism (the past Advent movement) illustrates the end of Adventism (our present position). Those four primary doctrines are “calculated perfectly” to explain the principle that the end is illustrated by the beginning. According to this passage of inspiration, this is the “present truth” that the “flock needs now.”

Maqsadi ya ukweli huu minne mikubwa ni kwamba “imekusudiwa kwa ukamilifu kueleza vuguvugu la zamani la Majilio na kuonyesha msimamo wetu wa sasa ulivyo, kuithibitisha imani ya wenye shaka, na kutoa uhakika juu ya wakati ujao wenye utukufu.” Mafundisho haya manne ya ukweli wa sasa yamekusudiwa kuonyesha kwamba mwanzo wa Uadventista (vuguvugu la zamani la Majilio) unaonyesha mwisho wa Uadventista (msimamo wetu wa sasa). Mafundisho hayo manne ya msingi “yamekusudiwa kwa ukamilifu” kueleza kanuni kwamba mwisho unaonyeshwa kwa mfano na mwanzo. Kulingana na kifungu hiki cha uvuvio, huu ndio “ukweli wa sasa” ambao “kundi linauhitaji sasa.”

Ancient Israel is the beginning of Israel and modern Israel is the end. Ancient literal Israel typified the Seventh-day Adventist people from the time of the end in 1798, until the Sunday law. Before the first coming of Christ “present truth” was unseen by the Jews, for they were blind (Laodicean) due to their dependence upon customs and traditions.

អ៊ីស្រាអែលបុរាណ​ជា​ការ​ចាប់ផ្តើម​នៃ​អ៊ីស្រាអែល ហើយ​អ៊ីស្រាអែល​សម័យទំនើប​ជា​ទីបញ្ចប់។ អ៊ីស្រាអែល​បុរាណ​តាម​ន័យ​ពិត​បាន​ជា​រូបសញ្ញា​នៃ​ប្រជាជន​អាដվենទីស​ថ្ងៃ​ទីប្រាំពីរ ចាប់ពី​សម័យ​ចុងបញ្ចប់​នៅ​ឆ្នាំ 1798 រហូត​ដល់​ច្បាប់​ថ្ងៃ​អាទិត្យ។ មុន​ការ​យាង​មក​លើក​ទី​មួយ​របស់​ព្រះគ្រីស្ទ «សេចក្តីពិត​បច្ចុប្បន្ន» មិន​ត្រូវ​បាន​ពួក​យូដា​មើល​ឃើញ​ទេ ពីព្រោះ​ពួកគេ​ខ្វាក់ (ឡាអូឌីសេ) ដោយសារ​ការ​ពឹងផ្អែក​លើ​ទំនៀមទម្លាប់ និង​ប្រពៃណី។

> “We want to understand the time in which we live. We do not half understand it. We do not half take it in. My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ—how the enemy sought every occasion to take control of the minds of the Jews, and today he is seeking to blind the minds of God’s servants, that they may not be able to discern the precious truth.” Selected Messages, book 2, 406.

> “Kami ingin memahami zaman di mana kita hidup. Kita sama sekali belum memahaminya. Kita sama sekali belum menangkapnya dengan sungguh-sungguh. Hati saya gemetar dalam diri saya apabila saya memikirkan betapa dahsyatnya musuh yang harus kita hadapi, dan betapa buruknya persiapan kita untuk menghadapinya. Pencobaan-pencobaan yang dialami oleh bani Israel, dan sikap mereka tepat sebelum kedatangan Kristus yang pertama, telah diperlihatkan kepada saya berulang kali untuk menggambarkan keadaan umat Allah dalam pengalaman mereka sebelum kedatangan Kristus yang kedua—bagaimana musuh itu mencari setiap kesempatan untuk menguasai pikiran orang-orang Yahudi, dan pada zaman sekarang ia sedang berusaha membutakan pikiran hamba-hamba Allah, supaya mereka tidak dapat membedakan kebenaran yang mulia itu.” Selected Messages, buku 2, 406.

According to our next reference, the Jews had lost sight of the “original truth of God,” and that original truth for the Jews was the history of the deliverance from Egypt. The history of that deliverance was their original truth, it was the truth they were instructed to teach their children throughout their generations. They failed, as has Adventism. In order to present the truth to the blinded Jews, Jesus placed truth into a framework.

Berdasarkan rujukan kita yang berikutnya, orang-orang Yahudi telah kehilangan pandangan terhadap “kebenaran asal Allah,” dan kebenaran asal itu bagi orang-orang Yahudi ialah sejarah pembebasan dari Mesir. Sejarah pembebasan itu ialah kebenaran asal mereka; itulah kebenaran yang diperintahkan kepada mereka untuk diajarkan kepada anak-anak mereka turun-temurun. Mereka telah gagal, sebagaimana Adventisme juga telah gagal. Untuk menyampaikan kebenaran kepada orang-orang Yahudi yang dibutakan itu, Yesus menempatkan kebenaran ke dalam suatu kerangka.

> “In the time of the Saviour, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Saviour came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the frame-work of truth. What would the Saviour do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error.

> “མངོན་པར་སྐྱབས་པའི་དུས་སུ། ཡིའུ་ད་པ་ཚོས་བདེན་པའི་རིན་པོ་ཆེའི་ནོར་བུ་རྣམས་ལ་སྲོལ་ལུགས་དང་སྒྲུང་རྫུན་གྱི་ཕྱི་རྙོག་ཆེན་པོས་དེ་ལྟར་བཀབ་པས། བདེན་པ་དང་རྫུན་པ་གཉིས་དབྱེ་བར་མི་ནུས་པ་ཞིག་ཏུ་གྱུར། སྐྱབས་པ་པོ་ནི་ལོག་དད་དང་ཡུན་རིང་བསགས་པའི་འཁྲུལ་པའི་ཕྱི་རྙོག་དེ་དག་བསལ་བའི་ཕྱིར་དང་། དཀོན་མཆོག་གི་གསུང་གི་ནོར་བུ་རྣམས་བདེན་པའི་སྒྲོམ་གཞིའི་ནང་དུ་འཇོག་པའི་ཕྱིར་འོངས། གལ་ཏེ་སྐྱབས་པ་པོ་ཁོང་ད་ལྟ་ང་ཚོའི་སྤྱོད་ཡུལ་དུ་ཡིའུ་ད་པ་ཚོའི་མདུན་དུ་ཕེབས་པ་ལྟར་ཕེབས་ན། ཁོང་གིས་ཅི་ཞིག་མཛད་པར་འགྱུར། ཁོང་གིས་ཀྱང་སྲོལ་ལུགས་དང་ཆོ་གའི་ཕྱི་རྙོག་དེ་དག་བསལ་བའི་ལས་ཤིག་དེ་བཞིན་མཛད་དགོས་པར་འགྱུར། ཁོང་གིས་ལས་དེ་མཛད་སྐབས། ཡིའུ་ད་པ་ཚོ་ཤིན་ཏུ་འཁྲུགས་པར་གྱུར། ཁོ་ཚོས་དཀོན་མཆོག་གི་ཐོག་མའི་བདེན་པ་མཐོང་མེད་པར་གྱུར་ན་ཡང་། ཀྲིསཊ་ཀྱིས་དེ་ཡང་བསྐྱར་མངོན་པར་མཛད། དཀོན་མཆོག་གི་རིན་པོ་ཆེའི་བདེན་པ་རྣམས་ལོག་དད་དང་འཁྲུལ་པ་ལས་གྲོལ་བ་ནི། ང་ཚོའི་ལས་ཡིན།”

> “Glorious truths have been buried out of sight, and have been made lusterless and unattractive by error and superstition. Jesus reveals the light of God, and brings forth the beautiful radiance of the truth in all its divine glory. The minds of the honest are filled with admiration. Their hearts are attracted in holy affections toward him who brought forth the jewels of truth and displayed them to their understanding.

> “ဟုန်းဟန်တော်မူသော အမှန်တရားများသည် မမြင်ရသည့် အရပ်၌ မြှုပ်နှံထားခြင်းခံရပြီး၊ မှားယွင်းမှုနှင့် အယူသီးမှုကြောင့် တောက်ပမှုကင်းမဲ့ကာ ဆွဲဆောင်မှုမရှိသော အရာများအဖြစ် ဖြစ်စေခံရကြသည်။ ယေရှုသည် ဘုရားသခင်၏ အလင်းကို ဖော်ပြတော်မူ၍၊ အမှန်တရား၏ လှပသော ရောင်ခြည်တောက်ပမှုကို ၎င်း၏ ဘုရားသခင်ဆိုင်ရာ ဘုန်းအသရေအပြည့်နှင့်အညီ ဖော်ထုတ်တော်မူသည်။ ဖြောင့်မတ်ရိုးသားသောသူတို့၏ စိတ်များသည် အံ့ဩလေးစားခြင်းဖြင့် ပြည့်နှက်လျက်ရှိကြသည်။ သူတို့၏ နှလုံးသားများသည် အမှန်တရား၏ ရတနာများကို ထုတ်ဖော်၍ သူတို့၏ နားလည်ခြင်းရှေ့၌ ပြသတော်မူသော ထိုသူထံသို့ သန့်ရှင်းသော ချစ်ခင်နှစ်သက်မှုများဖြင့် ဆွဲဆောင်ခြင်းခံရကြသည်။”

> “The Jews understood some portion of the truth, and taught some part of the word of God; but they did not comprehend the far-reaching nature of the law of God. Christ swept away the rubbish of tradition, and displayed the real kernel and heart of the purposes of God. When he did this, they became exasperated beyond control. They circulated false reports from one town to another that Christ was destroying the work of God. But while Jesus did away with the old forms, he re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth. This was the work our Saviour did; and now what shall we do? Shall we not work in harmony with Christ? Shall we be ruled by hearsay? Shall we let our own imaginings hide from us the light of God? We are to read attentively, to hear understandingly, and to teach others also the things we have learned. We must be constantly hungering for the bread of life, constantly seeking for the living water and the snow of Lebanon, that we may be able to lead the people to the living, cooling waters of the Fountain of truth.” Review and Herald, June 4, 1889.

> “Orang Yahudi memahami sebahagian daripada kebenaran dan mengajarkan sebahagian daripada firman Tuhan; tetapi mereka tidak memahami sifat hukum Tuhan yang menjangkau jauh. Kristus menyapu bersih timbunan tradisi, dan menyingkap inti sebenar serta hati tujuan-tujuan Tuhan. Apabila Dia melakukan hal ini, mereka menjadi begitu berang sehingga di luar kawalan. Mereka menyebarkan laporan palsu dari satu kota ke kota yang lain bahawa Kristus sedang meruntuhkan pekerjaan Tuhan. Tetapi sementara Yesus meniadakan bentuk-bentuk lama, Dia memulihkan kembali kebenaran-kebenaran lama itu, meletakkannya dalam kerangka kebenaran. Dia memadankan dan menghubungkannya bersama-sama, menjadikannya suatu sistem kebenaran yang lengkap dan simetris. Inilah pekerjaan yang dilakukan oleh Juruselamat kita; dan sekarang apakah yang harus kita lakukan? Tidakkah kita harus bekerja selaras dengan Kristus? Haruskah kita diperintah oleh khabar angin? Haruskah kita membiarkan bayangan khayal kita sendiri menyembunyikan terang Tuhan daripada kita? Kita harus membaca dengan penuh perhatian, mendengar dengan pengertian, dan mengajarkan kepada orang lain juga perkara-perkara yang telah kita pelajari. Kita harus sentiasa lapar akan roti kehidupan, sentiasa mencari air hidup dan salji Lebanon, supaya kita dapat memimpin orang ramai kepada air-air yang hidup dan menyejukkan dari Mata Air kebenaran.” Review and Herald, June 4, 1889.

At his first coming Jesus “re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth.” Jesus used the history at the beginning of ancient Israel in order to reestablish the old truths, and He did so by matching those truths (by topic) and joining them together (in parallel, line upon line). He did so for the purpose of freeing the Jews of the customs and traditions that had blinded them. That history was the ending history of literal Israel.

Pada kedatangan-Nya yang pertama, Yesus “mengembalikan kebenaran-kebenaran lama, menempatkannya dalam kerangka kebenaran. Ia mencocokkan dan menghubungkannya satu dengan yang lain, sehingga membentuk suatu sistem kebenaran yang lengkap dan simetris.” Yesus menggunakan sejarah pada permulaan Israel kuno untuk menegakkan kembali kebenaran-kebenaran lama itu, dan Ia melakukannya dengan mencocokkan kebenaran-kebenaran tersebut (menurut pokok bahasan) dan menghubungkannya bersama-sama (secara paralel, baris demi baris). Ia melakukan hal itu dengan tujuan membebaskan orang-orang Yahudi dari adat kebiasaan dan tradisi yang telah membutakan mereka. Sejarah itu adalah sejarah penutup Israel harfiah.

Adventism is repeating the history of ancient Israel’s ending, and the framework to place the truth into in order to remove the Laodicean blindness of tradition and custom is accomplished now as when Christ interacted with the Jews. The “old truths” are to be placed into the “framework” of truth, in order to bring prophetic lines together with other prophetic lines, “line upon line” in parallel for the purpose of possibly freeing a Laodicean from their blindness. Christ is our example, in all things.

អាដវេនទីសកំពុងតែធ្វើឡើងវិញនូវប្រវត្តិសាស្ត្រនៃចុងបញ្ចប់របស់អ៊ីស្រាអែលបុរាណ ហើយស៊ុមគំនិតដែលត្រូវដាក់សេចក្តីពិតចូលទៅក្នុងវា ដើម្បីដកចេញនូវភាពខ្វាក់របស់ឡាវឌីសេដែលកើតពីប្រពៃណី និងទម្លាប់ កំពុងត្រូវបានសម្រេចនៅពេលនេះ ដូចជាកាលដែលព្រះគ្រីស្ទបានទាក់ទងជាមួយជនជាតិយូដា។ «សេចក្តីពិតចាស់ៗ» ត្រូវដាក់ចូលក្នុង «ស៊ុមគំនិត» នៃសេចក្តីពិត ដើម្បីនាំបន្ទាត់ព្យាករណ៍មករួមគ្នាជាមួយបន្ទាត់ព្យាករណ៍ដទៃទៀត «បន្ទាត់លើបន្ទាត់» ដោយស្របគ្នា សម្រាប់គោលបំណងនៃការអាចរំដោះអ្នកឡាវឌីសេម្នាក់ពីភាពខ្វាក់របស់ខ្លួន។ ព្រះគ្រីស្ទជាគំរូរបស់យើង ក្នុងគ្រប់ការទាំងអស់។

There are truths in the Bible which are identified as doctrine, and “there are many wonderful truths,” but there is also “present truth” which is a “test to the people of” the “generation” living when the truth is revealed. Prophetically this happens in the fourth generation of Adventism, and the “present truth” “which is a test for this generation” was not a test for early generations of Adventism.

Mhun hriatna tam tak an awm a, chu hriatna chu Bible-ah doctrine tih a ni, leh “hriatna ropui tak tak tam tak a awm,” mahse “present truth” tih a awm bawk a, chu chu “a lo puan chhuah hunah” nung “generation” tan “mipuite tan fiahna” a ni. Hrilhlawkna lamah he thil hi Adventism chhungkua generation linaah a thleng a, “present truth” “he generation tan fiahna a ni chu” Adventism generation hmasa zawkte tan fiahna a ni lo.

> “There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

> “Dalam Kitab Suci ada beberapa perkara yang sukar difahami dan yang, menurut bahasa Petrus, diputarbelitkan oleh orang yang tidak berpengetahuan dan tidak teguh, sehingga membawa kebinasaan atas diri mereka sendiri. Dalam kehidupan ini, mungkin kita tidak dapat menjelaskan makna setiap petikan Kitab Suci; namun tidak ada perkara-perkara penting tentang kebenaran praktis yang akan diselubungi misteri. Apabila tiba waktunya, dalam penyelenggaraan Allah, bagi dunia untuk diuji atas kebenaran bagi masa itu, akal budi akan digerakkan oleh Roh-Nya untuk menyelidiki Kitab Suci, bahkan dengan berpuasa dan dengan berdoa, sehingga pautan demi pautan dicari dan dipersatukan menjadi satu rangkaian yang sempurna. Setiap fakta yang berkaitan langsung dengan keselamatan jiwa-jiwa akan dibuat begitu jelas sehingga tidak seorang pun perlu tersesat atau berjalan dalam kegelapan.”

> “As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

> “သင်္ကေတဟောကိန်း၏ အဆက်အစဉ်ကို ကျွန်ုပ်တို့ လိုက်နာကြည့်ရှုလာကြသည်နှင့်အမျှ၊ ကျွန်ုပ်တို့အချိန်အတွက် ဖော်ပြတော်မူသော သမ္မာတရားသည် ထင်ရှားစွာ မြင်တွေ့ရပြီး ရှင်းလင်းစွာ ဖော်ထုတ်ရှင်းပြခြင်းကို ခံရပြီဖြစ်သည်။ ကျွန်ုပ်တို့ ခံစားပိုင်ဆိုင်ရသော အခွင့်ထူးများနှင့် ကျွန်ုပ်တို့၏ လမ်းခရီးပေါ်သို့ ထွန်းလင်းသော အလင်းကြောင့် ကျွန်ုပ်တို့သည် တာဝန်ခံရကြသည်။ အတိတ်ကာလ မျိုးဆက်များ၌ အသက်ရှင်ခဲ့သူတို့သည်လည်း မိမိတို့အပေါ် ထွန်းလင်းခွင့် ပြုခြင်းခံရသော အလင်းအတွက် တာဝန်ခံရကြသည်။ သူတို့၏ စိတ်နှလုံးများသည် သမ္မာကျမ်းစာ၏ အချက်အလက်အမျိုးမျိုးနှင့် စပ်လျဉ်း၍ လေ့ကျင့်စစ်ဆေးခြင်းကို ခံခဲ့ရပြီး၊ ထိုအချက်များက သူတို့ကို စမ်းသပ်ခဲ့သည်။ သို့ရာတွင် ကျွန်ုပ်တို့ နားလည်သကဲ့သို့သော သမ္မာတရားများကို သူတို့ နားမလည်ခဲ့ကြ။ သူတို့ မရရှိခဲ့သော အလင်းအတွက် သူတို့သည် တာဝန်မရှိကြ။ သူတို့၌လည်း ကျွန်ုပ်တို့ကဲ့သို့ သမ္မာကျမ်းစာ ရှိခဲ့သည်။ သို့သော် ဤကမ္ဘာ့သမိုင်း၏ နိဂုံးချုပ်ဖြစ်ရပ်များနှင့် သက်ဆိုင်သော အထူးသမ္မာတရား ဖွင့်လှစ်ထင်ရှားလာရမည့် အချိန်သည် မြေကြီးပေါ်တွင် အသက်ရှင်မည့် နောက်ဆုံးမျိုးဆက်များ၏ ကာလအတွင်းဖြစ်သည်။”

> “Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume two, 692, 693.

> “Kebenaran-kebenaran khusus telah disesuaikan dengan keadaan generasi-generasi sebagaimana adanya. Kebenaran masa kini, yang merupakan suatu ujian bagi umat pada generasi ini, bukanlah suatu ujian bagi umat pada generasi-generasi yang jauh sebelumnya. Jika terang yang sekarang menyinari kita mengenai Sabat dari hukum keempat itu telah diberikan kepada generasi-generasi pada masa lampau, Allah akan meminta pertanggungjawaban mereka atas terang itu.” Testimonies, jilid dua, 692, 693.

For those who may wish to deny that there are four generations in the history of Adventism I would point you to Habakkuk’s Tables. A very simple way to understand this fact is that the name Laodicea, means a people judged. The beginning of Adventism announced the opening of the judgment and the end of Adventism announces the close of judgment. The close of judgment takes place in the third and fourth generations.

Iriŋa si mɔɔ tu ka ba yi ke mɛnna ji naŋi naŋi aŋan Adiˈfɛntisimu ka saŋmarikɛna a na, n maŋa ni Habakuk ka Tɛbuluw la. Kɛlɛya bɛɛli sira dɔrɔn min bɛ a fɔɔmɔ la ye ko, Laodise ye kɔrɔ ye “mɔgɔw minnu kɛra kiti.” Adiˈfɛntisimu ka daminɛ ye kiti dafalenko la kibaru ko, ani Adiˈfɛntisimu ka banbali fana ye kiti datuguni la kibaru ko. Kiti datuguni bɛ kɛ sabanan ni naaninan saŋmarikɛnaw la.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Janganlah engkau membuat bagimu patung ukiran, atau rupa apa pun dari segala sesuatu yang ada di langit di atas, atau yang ada di bumi di bawah, atau yang ada di dalam air di bawah bumi. Janganlah engkau sujud menyembah kepadanya, ataupun beribadah kepadanya; sebab Aku, TUHAN, Allahmu, adalah Allah yang cemburu, yang membalaskan kesalahan bapa kepada anak-anaknya, sampai keturunan yang ketiga dan keempat dari orang-orang yang membenci Aku; dan yang menunjukkan kasih setia kepada beribu-ribu orang, yaitu mereka yang mengasihi Aku dan berpegang pada perintah-perintah-Ku. Keluaran 20:4–6.

At the close of judgment, the final generation of Laodicean (a people judged) Adventism will be judged and spewed out of the mouth of the Lord, as was ancient Israel at the destruction of Jerusalem. Biblical doctrines, are truths, and there are also testing truths and then there are present truths. Present truth is always a testing truth, but it identifies a testing truth specially designed for the generation that is currently living. The fact of the matter though, is more likely to be that any truth from God’s word which we choose to reject, has just become a testing truth that we just failed.

Di penghujung penghakiman, generasi terakhir Adventisme Laodikia (suatu umat yang dihakimi) akan dihakimi dan dimuntahkan dari mulut Tuhan, sebagaimana Israel kuno pada kehancuran Yerusalem. Doktrin-doktrin Alkitab adalah kebenaran, dan ada juga kebenaran-kebenaran ujian, lalu ada kebenaran masa kini. Kebenaran masa kini senantiasa merupakan kebenaran ujian, tetapi kebenaran itu menandai suatu kebenaran ujian yang dirancang secara khusus bagi generasi yang sedang hidup pada waktu itu. Namun, kenyataannya lebih mungkin demikian: kebenaran apa pun dari firman Allah yang kita pilih untuk tolak, pada saat itu juga telah menjadi suatu kebenaran ujian yang baru saja kita gagal hadapi.

Jesus is the word of God, and He is the truth. He informed Pilate the reason He “came” “into the world,” was to “bear witness unto the truth,” and that everyone that heard His voice, “is of the truth.” The word “truth” that Pilate and Jesus spoke of comes from a Hebrew word that is translated as “truth” and is found one hundred and twenty-seven times in the Old Testament. That Hebrew word (H571) is translated into various English words, but it is translated ninety-two times as “truth” in the Old Testament. It is one of those words that is profoundly powerful, on many levels.

යීසුස් වහන්සේ දෙවියන්වහන්සේගේ වචනය වන අතර, උන්වහන්සේ සත්‍යයද වෙති. උන්වහන්සේ “ලෝකයට” “පැමිණියේ” කුමන හේතුවක් නිසාද යන්න පිලාත්ට දන්වා, එය “සත්‍යයට සාක්ෂි දරන” පිණිස බවත්, උන්වහන්සේගේ හඬ අසන සෑම දෙනෙකුම “සත්‍යයට අයත්” බවත් ප්‍රකාශ කළහ. පිලාත් සහ යීසුස් වහන්සේ කතා කළ “සත්‍යය” යන වචනය හෙබ්‍රෙව් වචනයකින් උද්භවය ලබන අතර, එය “සත්‍යය” ලෙස පරිවර්තනය කර පැරණි ගිවිසුමේ එක්සිය විසි හත් වරක් දක්නට ලැබේ. එම හෙබ්‍රෙව් වචනය (H571) ඉංග්‍රීසි භාෂාවේ විවිධ වචන ලෙස පරිවර්තනය කර ඇතත්, පැරණි ගිවිසුමේ එය දෙවනූ දෙවරක් “සත්‍යය” ලෙස පරිවර්තනය කර ඇත. එය බොහෝ තලවලදී අතිශය බලවත් ගැඹුරු අර්ථයෙන් යුතු වචනවලින් එකකි.

The word translated as “truth” in the Old Testament consists of three Hebrew letters, and with Hebrew letters, the letters have their own definition, so the word that is created from the letters blends the combined meanings of each letter to produce the ultimate meaning of the word. The word “truth” is made up of three Hebrew letters, the first letter of the Hebrew alphabet, a letter in the middle and the last letter of the Hebrew alphabet. “Truth” in the Old Testament is represented by the first and the last letters of the alphabet, with a letter in the middle!

Perkataan yang diterjemahkan sebagai “kebenaran” dalam Perjanjian Lama terdiri daripada tiga huruf Ibrani, dan dalam huruf-huruf Ibrani, setiap huruf mempunyai takrifnya yang tersendiri; maka perkataan yang terbentuk daripada huruf-huruf itu memadukan makna gabungan setiap huruf untuk menghasilkan makna muktamad bagi perkataan tersebut. Perkataan “kebenaran” terdiri daripada tiga huruf Ibrani, iaitu huruf pertama dalam abjad Ibrani, satu huruf di tengah, dan huruf terakhir dalam abjad Ibrani. “Kebenaran” dalam Perjanjian Lama dilambangkan oleh huruf pertama dan huruf terakhir abjad, dengan satu huruf di tengah!

This is the definition of the biblical “rule of first mention.” The first time a subject is presented is the most significant reference for the word, which is a seed, and it contains all the DNA necessary to produce the entire story. The second most important reference in the “rule of first mention” is the last reference, for that is where all the stories that arise between the beginning and ending are tied together. “In the Revelation all the books of the Bible meet and end,” and Revelation is the last book of the Bible.

Aoki ania ne taringa nio ta te Baibara ae “te mwakuri n te taetae are kabongana n te moan atatai.” Te taian rongorongo ae moan katokiaki iai te karinerine ao te kaekaki ni kanganga ibukina te taetae, ae bon te kainga, ao e iai iai n ana “DNA” nako n aron te aba n iango ngkoa n riki iai te karinerine ibukina te rongorongo nako ni kabane. Te kaea ae kauoua n ibuobuoki ibukina te “mwakuri n te taetae are kabongana n te moan atatai” bon te kaea ae muri, ibukina ba e iai iai te kabwaraaia te rongorongo nako ni kabane aika karokoa i maren te moan ao te kabane. “I nanon Te Karaki ni Kaotioti, e roko iai ao e kabane iai taian bukin te Baibara,” ao Te Karaki ni Kaotioti bon te bukin te Baibara ae muri.

The Hebrew word “truth” we are considering begins with the letter “Aleph” the thirteenth character is “Mem” and the twenty-second and last letter is “Tav.” Of course, there are various nuances to the definitions of these letters depending upon which linguist you turn to for the definition but the general definitions are very informative.

Lefoko la Sehebera la “therešo” leo re le hlahlobago le thoma ka tlhaka ya “Aleph,” tlhaka ya lesometharo ke “Mem,” gomme tlhaka ya masomepedi-pedi le ya mafelelo ke “Tav.” Go ba gona, go na le mebala e fapanego ya ditlhalošo tša ditlhaka tše go ya ka gore o retologela go setsebi sefe sa polelo gore se go fe tlhalošo; eupša ditlhalošo tša kakaretšo di a ruta kudu.

א (Aleph): First letter of the Hebrew alphabet, and it is often associated with the unity, and represents the Divine and the eternal, symbolizing the connection between God and creation.

א (Aleph): Huruf pertama dalam abjad Ibrani, dan ia sering dikaitkan dengan kesatuan, serta melambangkan Yang Ilahi dan yang kekal, menyimbolkan hubungan antara Tuhan dan ciptaan.

מ (Mem): Thirteenth letter of the Hebrew alphabet and is often associated with water.

М (Мем): Еврей цагаан толгойн арван гурав дахь үсэг бөгөөд усатай ихэвчлэн холбоотой байдаг.

ת (Tav): Last letter of the Hebrew alphabet, and it carries the meaning of “mark” or “sign.” It is often associated with the concept of completion or the “seal” of creation. In ancient Hebrew, the letter Tav had the shape of a cross.

ת (Tav): Huruf terakhir dalam abjad Ibrani, dan huruf ini mengandung makna “tanda” atau “lambang.” Huruf ini sering dikaitkan dengan konsep penyempurnaan atau “meterai” penciptaan. Dalam bahasa Ibrani kuno, huruf Tav berbentuk salib.

The Hebrew word translated as “truth” that we are considering is made up of three letters, that together represent the everlasting gospel. What? This is easily recognized if you understand that the three angels’ messages are the everlasting gospel. It is recognizable because the definitions of these three letters represent the three angels’ message.

Perkataan Ibrani yang diterjemahkan sebagai “kebenaran” yang sedang kita pertimbangkan terdiri daripada tiga huruf, yang bersama-sama mewakili Injil yang kekal. Bagaimanakah? Hal ini mudah dikenali jika anda memahami bahawa perkhabaran tiga malaikat itu ialah Injil yang kekal. Hal itu dapat dikenali kerana takrif bagi ketiga-tiga huruf ini mewakili perkhabaran tiga malaikat.

The first angel of Revelation fourteen identifies the everlasting gospel and then tells the entire world to “fear God” and glorify Him through worshipping the Creator. The definition of (Aleph) the first of those three letters is “the Divine, Eternal God, and as mankind’s Creator, the God that men should reverently fear and worship.”

Malaikat pertama dalam Wahyu pasal empat belas mengenal pasti Injil yang kekal, lalu menyeru seluruh dunia supaya “takut akan Allah” dan memuliakan-Nya dengan menyembah Pencipta. Takrif (Aleph), yang pertama daripada tiga huruf itu, ialah “Allah yang Ilahi dan Kekal, dan sebagai Pencipta umat manusia, Allah yang patut ditakuti dengan penuh hormat dan disembah oleh manusia.”

Aleph represents the first angel’s message.

Aleph i emel in e tok bilong namba wan ensel.

The second angel’s message calls men out of Babylon, marks when the Holy Spirit is poured out and identifies the rebellion of Babylon. The definition of (Mem) is associated with water, (symbol of the outpouring of the Spirit) and it is the thirteenth number of the alphabet, the number thirteen being a symbol of rebellion, thus identifying Babylon. Mem represents the second angel’s message.

Molaetsa wa moengele wa bobedi o bitsetsa batho go tswa Babilona, o supa nako e Mowa o o Boitshepo o tshololelwang ka yone, mme o lemoga botsuolodi jwa Babilona. Tlhaloso ya (Mem) e amaanngwa le metsi, (letshwao la go tshololwa ga Mowa) mme ke nomoro ya bolesome le boraro ya alafabete; nomoro ya bolesome le boraro e le letshwao la botsuolodi, ka jalo e supa Babilona. Mem e emela molaetsa wa moengele wa bobedi.

The third angel warns men against receiving the mark of the beast, identifies two classes of worshippers and God’s wrath. The definition of (Tav) is that it represents a “mark,” (the mark of the beast) it represents the seal of creation (the seal of God). The letter itself is shaped as the cross. Tav represents the third angel’s message.

Malaika wa tatu anawaonya wanadamu dhidi ya kuipokea alama ya mnyama, anawatambua waabuduo wa makundi mawili na ghadhabu ya Mungu. Ufafanuzi wa (Tav) ni kwamba inawakilisha “alama,” (alama ya mnyama); inawakilisha muhuri wa uumbaji (muhuri wa Mungu). Herufi yenyewe imeumbwa kwa umbo la msalaba. Tav inawakilisha ujumbe wa malaika wa tatu.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.

> “Allah yang hidup punya meterai apa, yang ditempatkan pada dahi umat-Nya? Itu ialah suatu tanda yang dapat dibaca oleh malaikat, tetapi tidak oleh mata manusia; sebab malaikat pembinasa mesti melihat tanda penebusan ini. Pikiran yang berakal telah melihat tanda salib Kalvari pada putra-putri angkat Tuhan. Dosa pelanggaran terhadap hukum Allah telah disingkirkan. Mereka mengenakan pakaian pesta nikah, dan taat serta setia kepada segala perintah Allah.

> “The Lord will not excuse those who know the truth if they do not in word and deed obey His commands.” Maranatha, 243.

> “Rabbi nangsi kamalaha kaning mga mánítu ki katutuhanan basi dili dan magsunud, ki pulung ngan buhat, han Iya mga sugo.” Maranatha, 243.

The Hebrew word translated as “truth” consist of three letters that each have their own definitions. Those three definitions are also the definitions of the three angels’ messages. They are also the definitions of the first angel’s message, for the first angel’s message was the message at the beginning of Adventism and the third angel’s message is the message at the end of Adventism. Because Jesus illustrates the end with the beginning, the first angel possesses all the prophetic waymarks of the third angel’s message. In doing so, the definition of the three Hebrew letters become symbols of not only the third angel’s message, but also symbols of the first angel’s message.

Kata Ibrani yang diterjemahkan sebagai “kebenaran” terdiri daripada tiga huruf, dan setiap huruf itu mempunyai takrifnya yang tersendiri. Ketiga-tiga takrif itu juga merupakan takrif bagi perkhabaran tiga malaikat. Ketiga-tiganya juga merupakan takrif bagi perkhabaran malaikat yang pertama, kerana perkhabaran malaikat yang pertama ialah perkhabaran pada permulaan Adventisme dan perkhabaran malaikat yang ketiga ialah perkhabaran pada penghujung Adventisme. Oleh sebab Yesus menggambarkan pengakhiran melalui permulaan, malaikat yang pertama memiliki segala penanda jalan nubuatan daripada perkhabaran malaikat yang ketiga. Dengan demikian, takrif bagi ketiga-tiga huruf Ibrani itu menjadi lambang bukan sahaja bagi perkhabaran malaikat yang ketiga, tetapi juga lambang bagi perkhabaran malaikat yang pertama.

John in the Revelation was told to write the things which then were, and in so doing he would simultaneously be writing the things that would be in the future. He recorded the beginning to illustrate the end. In no uncertain terms, Seventh-day Adventists have been informed to study and proclaim the message of the Millerites, which is the message of the first angel. In studying and proclaiming those truths and that history we shall be proclaiming the third angel’s message and repeating the history of the first angel.

Yohane mu Chivumbulutso anauzidwa kulemba zinthu zimene zinalipo pa nthawi imeneyo, ndipo pochita zimenezo anali pa nthawi imodzimodziyo kulemba zinthu zimene zidzakhale m’tsogolo. Iye analemba chiyambi kuti aonetse mapeto. M’mawu osasiya malo okayikira, a Seventh-day Adventists adadziwitsidwa kuti aphunzire ndi kulalikira uthenga wa a Millerite, umene ndi uthenga wa mngelo woyamba. M’kuphunzira ndi kulalikira choonadi chimenecho ndi mbiri imeneyo tidzakhala tikulalikira uthenga wa mngelo wachitatu ndi kubwereza mbiri ya mngelo woyamba.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Modimo ga a re neye molaetsa o moswa. Re tshwanetse go itsise molaetsa o ka 1843 le 1844 o neng wa re ntsha mo dikerekeng tse dingwe.” Review and Herald, January 19, 1905.

> “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.” Manuscript Releases, volume 21, 437.

> “Semua pekabaran yang diberikan dari tahun 1840–1844 harus dibuat berkuasa sekarang, karena ada banyak orang yang telah kehilangan arah. Pekabaran-pekabaran itu harus disampaikan kepada semua jemaat.” Manuscript Releases, jilid 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

> “၎င်းတို့သည် ၁၈၄၁၊ ၁၈၄၂၊ ၁၈၄၃ နှင့် ၁၈၄၄ ခုနှစ်များတွင် ကျွန်ုပ်တို့ လက်ခံရရှိခဲ့သော သမ္မာတရားများကို ယခုအခါ လေ့လာ၍ ကြေညာရမည်ဖြစ်သည်။” Manuscript Releases, volume 15, 371.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “Peringatan itu telah datang: Janganlah dibiarkan sesuatu pun masuk yang akan mengganggu dasar iman yang di atasnya kita telah membangun sejak berita itu datang pada tahun 1842, 1843, dan 1844. Aku turut berada dalam berita ini, dan sejak saat itu aku telah berdiri di hadapan dunia, setia kepada terang yang telah Allah berikan kepada kita. Kita tidak bermaksud memindahkan kaki kita dari landasan tempat kaki itu telah diletakkan sementara dari hari ke hari kita mencari Tuhan dengan doa yang sungguh-sungguh, mencari terang. Apakah kamu pikir aku dapat melepaskan terang yang telah Allah berikan kepadaku? Terang itu harus menjadi seperti Gunung Batu segala zaman. Terang itu telah menuntunku sejak saat itu diberikan.” Review and Herald, 14 April 1903.

The message of the first angel and the history where that message was presented parallels and illustrates our current history—with some prophetic caveats. Both those histories are also represented by the three letters employed by the Divine linguist to form the word “truth.” And that word “truth” represents the everlasting gospel.

Mesej malaikat yang pertama dan sejarah ketika mesej itu disampaikan adalah selari dengan dan menggambarkan sejarah kita sekarang—dengan beberapa pengecualian nubuatan. Kedua-dua sejarah itu juga diwakili oleh tiga huruf yang digunakan oleh Ahli Bahasa Ilahi untuk membentuk perkataan “kebenaran.” Dan perkataan “kebenaran” itu melambangkan Injil yang kekal.

The history of the Millerites at the beginning of Adventism, represents the first angel and the history at the end of Adventism that is represented by the third angel are parallel histories, but they contain some differences.

Hisitolia ya ba-Millerite kwa tshimuekele tshia Adventisme, iminyikila mungelu wa kumpala; ne hisitolia ya ku ndekelu kua Adventisme, yina iminyikila mungelu wa kasatu, mihatshikila mu bitupa bimwe, kadi yôyì miena ne mipesha ya bupamue.

The first angel announces the opening of the judgment and the third angel announces the close of the judgment. The prophetic structure upon which the history of Adventism unfolded is identical both in its beginning history and in its ending. Either end can be shown to follow the three steps of the three angels as they arrive in history. And those three angels are also those three letters. Therefore, the prophetic sequence of events at both ends of Adventism are based upon the three steps of the three angels, which are waymarks that are also represented by those three Hebrew letters that create the word “truth.”

முதல் தூதன் நியாயத்தீர்ப்பின் தொடக்கத்தை அறிவிக்கிறான்; மூன்றாம் தூதன் நியாயத்தீர்ப்பின் நிறைவை அறிவிக்கிறான். அட்வென்டிசத்தின் வரலாறு விரிந்தெழுந்த தீர்க்கதரிசன அமைப்பு, அதன் ஆரம்ப வரலாற்றிலும் அதன் முடிவிலும் ஒரேபோல இருக்கிறது. வரலாற்றில் அவை வந்து சேரும் போது, அந்த இரு முடிவுகளிலும் மூன்று தூதர்களின் மூன்று படிகளும் பின்பற்றப்படுகின்றன என்பதை காட்ட முடியும். மேலும், அந்த மூன்று தூதர்களே அந்த மூன்று எழுத்துகளும் ஆகிறார்கள். ஆகையால், அட்வென்டிசத்தின் இரு முனைகளிலும் தீர்க்கதரிசன நிகழ்வுகளின் தொடர்ச்சி, மூன்று தூதர்களின் மூன்று படிகளின் மேல் அமைந்துள்ளது; அவை அடையாளக் குறிகளாக இருந்து, “சத்தியம்” என்ற சொல்லை உருவாக்கும் அந்த மூன்று எபிரேய எழுத்துகளாலும் பிரதிநிதித்துவப்படுத்தப்படுகின்றன.

Alpha is the beginning of Adventism, Omega the end of Adventism and the letter in the middle, being the thirteenth letter, thus identifies the rebellion of Adventism from its beginning unto its end.

អាល់ហ្វា​គឺ​ជា​ការ​ចាប់ផ្ដើម​នៃ​អាដវេនទីសម៍ អូមេហ្គា​គឺ​ជា​ទីបញ្ចប់​នៃ​អាដវេនទីសម៍ ហើយ​អក្សរ​នៅ​កណ្ដាល ដែល​ជា​អក្សរ​ទីដប់បី ដូច្នេះ​បញ្ជាក់​អំពី​ការ​បះបោរ​របស់​អាដវេនទីសម៍​ចាប់តាំង​ពី​ការ​ចាប់ផ្ដើម​របស់​វា​រហូត​ដល់​ទីបញ្ចប់​របស់​វា។

We are instructed about where God’s way is:

ရ မူလား၏ လမ်းတော်ရှိရာအကြောင်းကို ကျွန်ုပ်တို့အား သွန်သင်ထားသည်။

> Thy way, O God, is in the sanctuary: who is so great a God as our God? Psalms 77:13.

> Tselamu ya gago, wena Modimo, e mo seboeng se se boitshepo: ke mang Modimo yo mogolo jalo jaaka Modimo wa rona? Dipesalome 77:13.

In the sanctuary we find that God’s way is the same three steps as the three angels’ messages. In the courtyard the fear of God leads one to make an offering and secure justification. In the holy place sanctification is represented by the prayer life represented by the altar of incense, the study life represented by the table of showbread and life of service represented by the candlesticks. The Most Holy Place represents judgment. When we possess the fear of God as represented in the first angel’s message, we seek justification at the foot of the cross, in the courtyard. When we are justified (made righteous) we walk in the newness of the sanctified life (growth in holiness) as represented by the holy place. The holy place represents the work of a Christian as accomplished by the Millerites during the second angel’s message accompanied by the Midnight Cry. Justified and sanctified we are prepared for the judgment represented by the Most Holy Place. Three sanctuary steps, representing among other things three theological terms—justification, sanctification and glorification and also representing the three angels’ messages, and of course also representing the first angel’s message and of course also representing the three letters that are employed to create the word “truth.”

Di dalam tempat kudus kita mendapati bahwa jalan Allah adalah tiga langkah yang sama seperti pekabaran tiga malaikat. Di pelataran, takut akan Allah menuntun seseorang untuk mempersembahkan korban dan memperoleh pembenaran. Di Ruang Kudus, pengudusan dilambangkan oleh kehidupan doa yang dilambangkan oleh mezbah ukupan, kehidupan belajar yang dilambangkan oleh meja roti sajian, dan kehidupan pelayanan yang dilambangkan oleh kaki pelita. Ruang Mahakudus melambangkan penghakiman. Ketika kita memiliki takut akan Allah sebagaimana dilambangkan dalam pekabaran malaikat pertama, kita mencari pembenaran di kaki salib, di pelataran. Ketika kita dibenarkan (dijadikan benar), kita berjalan dalam kebaruan hidup yang dikuduskan (pertumbuhan dalam kekudusan) sebagaimana dilambangkan oleh Ruang Kudus. Ruang Kudus melambangkan pekerjaan seorang Kristen sebagaimana digenapi oleh kaum Millerit selama pekabaran malaikat kedua yang disertai oleh Seruan Tengah Malam. Setelah dibenarkan dan dikuduskan, kita dipersiapkan untuk penghakiman yang dilambangkan oleh Ruang Mahakudus. Tiga langkah tempat kudus, yang antara lain melambangkan tiga istilah teologis—pembenaran, pengudusan, dan pemuliaan—dan juga melambangkan pekabaran tiga malaikat, dan tentu saja juga melambangkan pekabaran malaikat pertama, dan tentu saja juga melambangkan tiga huruf yang dipakai untuk membentuk kata “kebenaran.”

In the courtyard of the sanctuary, we find all three steps as well. The first step into the sanctuary must illustrate the last step of the sanctuary, just as the first angel parallels the third angel. The first step in the courtyard is the slaying of the offering, representing justification. The second step is the laver where the fat (sin) is removed and the offering cleansed before the final steps. The water of the laver is a characteristic of the second step. The third step is the actual burnt offering, which typified Christ on the cross where judgment was accomplished. The same three steps are in the first step of the sanctuary, just as the same three steps are in the first angel’s message. The principle of alpha and omega is within the sanctuary, as it is in the three angels’ messages, as it is in the letters forming the word “truth.”

Di laman tempat suci, kita juga mendapati ketiga-tiga langkah itu. Langkah pertama memasuki tempat suci mesti menggambarkan langkah terakhir tempat suci itu, sama seperti malaikat yang pertama sejajar dengan malaikat yang ketiga. Langkah pertama di laman ialah penyembelihan korban, yang melambangkan pembenaran. Langkah kedua ialah bejana pembasuhan, tempat lemak (dosa) disingkirkan dan korban itu disucikan sebelum langkah-langkah yang terakhir. Air dalam bejana pembasuhan itu merupakan ciri khas langkah yang kedua. Langkah ketiga ialah korban bakaran yang sebenar, yang melambangkan Kristus di kayu salib, tempat penghakiman disempurnakan. Tiga langkah yang sama itu terdapat dalam langkah pertama tempat suci, sebagaimana tiga langkah yang sama itu terdapat dalam pekhabaran malaikat yang pertama. Prinsip alfa dan omega ada di dalam tempat suci, sebagaimana adanya dalam pekhabaran tiga malaikat, sebagaimana juga adanya dalam huruf-huruf yang membentuk perkataan “kebenaran.”

The 2300-year prophecy possesses the identical structure. The prophecy began with three decrees and ended at the arrival of the third angel’s message on October 22, 1844. The prophecy sets forth five prophetic lines and the history at the beginning of the 2300-year prophecy represents the ending history of each of those five prophecies. The beginning and ending of the complete 2300-year prophecy has three decrees, and it ends with three messages.

Buporofeta ba dingwaga di le 2300 bo na le popego e e tshwanang tota. Boporofeta bo simologile ka ditaelo tse tharo mme jwa khutla fa molaetsa wa moengele wa boraro o goroga ka October 22, 1844. Boporofeta bo tlhagisa mela e metlhano ya boporofeta, mme hisetori e e kwa tshimologong ya boporofeta jwa dingwaga di le 2300 e emela hisetori ya bofelo ya nngwe le nngwe ya diporofeto tseo tse tlhano. Tshimologo le bofelo jwa boporofeta jotlhe jwa dingwaga di le 2300 di na le ditaelo tse tharo, mme bo khutla ka melaetsa e meraro.

The beginning of the prophecy in 457 BC took place in troublous times and provided for the Jews to return and rebuild the temple and city. In agreement with the prediction, 49 years later after the work that was started in 457 BC, it was finished in troublous times. The beginning of the 49 years illustrates the end of the 49 years.

Permulaan nubuat pada tahun 457 SM terjadi pada masa-masa yang sukar dan memberikan ketetapan bagi orang-orang Yahudi untuk kembali serta membangun semula Bait Suci dan kota itu. Selaras dengan ramalan itu, 49 tahun kemudian, setelah pekerjaan yang dimulakan pada tahun 457 SM, pekerjaan itu telah diselesaikan dalam masa-masa yang sukar. Permulaan tempoh 49 tahun itu menggambarkan pengakhiran tempoh 49 tahun itu.

457 BC marks the beginning of the prophecy that identifies the anointing of Christ at His baptism. His anointing marked the beginning of His work in gathering together a people to be citizens of New, not Old Jerusalem, just as ancient Israel was gathered to re-build literal Jerusalem in 457 BC.

457 SM menandakan permulaan nubuatan yang mengenal pasti pengurapan Kristus pada waktu pembaptisan-Nya. Pengurapan-Nya menandakan permulaan pekerjaan-Nya untuk menghimpunkan suatu umat supaya menjadi warganegara Yerusalem Baru, bukan Yerusalem Lama, sebagaimana Israel purba telah dihimpunkan untuk membina semula Yerusalem secara harfiah pada tahun 457 SM.

457 BC also marks the beginning of the prophecy identifying when Christ would be crucified. Sister White lines the history of the cross up with the Great Disappointment of October 22, 1844, and she also aligns the history of the Red Sea crossing up with the Great Disappointment. In 457 BC there was a disappointment which typified the disappointment of the Hebrews at the Red Sea, the Great disappointment for Adventists, the disappointment of disciples at the cross and of Ezra in 457 BC.

457 SM juga menandai permulaan nubuatan yang menunjukkan bila Kristus akan disalibkan. Sister White menyelaraskan sejarah salib dengan Kekecewaan Besar pada 22 Oktober 1844, dan ia juga menyelaraskan sejarah penyeberangan Laut Merah dengan Kekecewaan Besar. Pada tahun 457 SM terdapat suatu kekecewaan yang melambangkan kekecewaan orang Ibrani di Laut Merah, Kekecewaan Besar bagi kaum Advent, kekecewaan para murid di salib, dan kekecewaan Ezra pada tahun 457 SM.

> “Ezra had expected that a large number would return to Jerusalem, but the number who responded to the call was disappointingly small. Many who had acquired houses and lands had no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied to remain. Their example proved a hindrance to others who otherwise might have chosen to cast in their lot with those who were advancing by faith.” Prophets and Kings, 612.

> “এজরাই আশা করেছিলেন যে অনেক বৃহৎ সংখ্যা যিরূশালেমে ফিরে আসবে, কিন্তু আহ্বানে সাড়া দিয়েছিল এমন লোকের সংখ্যা হতাশাজনকভাবে অল্প ছিল। অনেকেই, যারা বাড়িঘর ও জমিজমা অর্জন করেছিল, এই সম্পত্তিগুলি ত্যাগ করতে কোনো আকাঙ্ক্ষা পোষণ করেনি। তারা স্বাচ্ছন্দ্য ও আরামকে ভালোবাসত এবং সেখানেই থেকে যেতে সম্পূর্ণ সন্তুষ্ট ছিল। তাদের উদাহরণ অন্যদের জন্য অন্তরায় প্রমাণিত হয়েছিল, যারা নচেৎ বিশ্বাসের দ্বারা অগ্রসরমানদের সঙ্গে নিজেদের ভাগ্য একত্র করতে বেছে নিতে পারত।” Prophets and Kings, 612.

457 BC also marks the beginning of the prophecy identifying when ancient Israel would be divorced of God and the gospel would be taken to the Gentiles, marking the end of a special probationary time of 490 years especially for ancient Israel. 457 BC therefore marks the beginning of their probationary time and 34 AD marks the end of their probationary time, typifying that Adventism’s probationary time began in 1844 and ends at the Sunday law.

457 SM juga menandakan permulaan nubuatan yang mengenal pasti bila Israel purba akan diceraikan oleh Tuhan dan Injil akan dibawa kepada bangsa-bangsa bukan Yahudi, sekali gus menandai berakhirnya suatu masa percubaan khas selama 490 tahun khusus bagi Israel purba. Oleh itu, 457 SM menandakan permulaan masa percubaan mereka dan 34 TM menandakan pengakhiran masa percubaan mereka, melambangkan bahawa masa percubaan Adventisme bermula pada tahun 1844 dan berakhir pada undang-undang Ahad.

There are a few other internal time prophecies in the 2300-years prophecy, but they all possess the signature of Alpha and Omega. Their beginnings illustrate their endings.

Go na le dipolelelo dingwe tse mmalwa tsa nako tsa ka fa gare mo porofesing ya dingwaga di le 2300, mme tsotlhe di rwala sesupo sa Alefa le Omega. Ditshimologo tsa tsone di bontsha bofelo jwa tsone.

It is important to note that ancient Israel was made the depositaries of the law of God and that modern Israel was made not only the depositaries of His law, but also the depositaries of His prophecies. When the Lord entered into covenant with ancient Israel, He made them the depositaries of the Ten Commandments as written on two tables of stone. When He entered into covenant with modern Israel in the Millerite history, He made them the depositaries of His prophetic word as represented upon the two tables of Habakkuk represented by the 1843 and 1850 pioneer charts. The beginning of ancient Israel illustrates the beginning of modern Israel.

Sa i nga ombapimpina nga an Israela ya kale oyo ya liwa okwa li ningwa ovakwaitaveli vomulandu waKalunga, nokuti Israela ya katukulwa oku ya ningwa ihapu inene ovakwaitaveli vomulandu Waye, ashike yo ovakwaitaveli vomaupopi Waye. Pethimbo opo Omwene a ninga ehangano noIsraela ya kale, Oye okwe va ninga ovakwaitaveli vomiulo Omulongonambali sha nyolwa komatafula avali gomamanya. Opo a ninga ehangano noIsraela ya katukulwa momaudano Omillerite, Oye okwe va ninga ovakwaitaveli vomuambo Waye woupopi, ngaashi sha fanekelwa komatafula avali gaHabakuki, aga fanekelwa kochart yopapioneer ya1843 na ya1850. Etameko lyaIsraela ya kale olya faneka etameko lyaIsraela ya katukulwa.

> “The Lord called out His people Israel, and separated them from the world, that He might commit to them a sacred trust. He made them the depositaries of His law; and He designed through them to preserve among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God.

> “Господь дуудаж Израилийг Өөрийн ард түмэн болгон, тэднийг ертөнцөөс тусгаарласан нь тэдэнд ариун итгэлийг даатгахын тулд байв. Тэр тэднийг Өөрийн хуулийн хадгалуулагчид болгосон бөгөөд Өөрийн тухай мэдлэгийг хүмүүсийн дунд тэднээр дамжуулан хадгалуулахыг зорьсон. Тэднээр дамжин тэнгэрийн гэрэл газрын харанхуй газруудад тусах ёстой байсан бөгөөд бүх ард түмэнд хандан, шүтээн мөргөлөөсөө буцаж, амьд бөгөөд үнэн Бурханд үйлчлэхийг уриалсан дуу хоолой сонсогдох ёстой байсан.”

> “Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and He would have exalted them above all other nations. His might and truth would have been revealed through them, and they would have stood forth under His wise and holy rule as an example of the superiority of His government over every form of idolatry. But they did not keep their covenant with God. They followed after the idolatrous practises of other nations; and instead of making their Creator’s name a praise in the earth, they brought it into contempt.

> “နှင်ထောများသည် မိမိတို့အား အပ်နှင်းထားသော ယုံကြည်မှုနှင့် တာဝန်၌ သစ္စာရှိခဲ့လျှင်၊ သူတို့သည် လောက၌ အင်အားကြီးမားသော တန်ခိုးတစ်ရပ် ဖြစ်လာကြမည်ဖြစ်သည်။ ဘုရားသခင်သည် သူတို့၏ ကာကွယ်ရှင် ဖြစ်တော်မူ၍၊ သူတို့ကို အခြား လူမျိုးအပေါင်းတို့ထက် မြှောက်တင်တော်မူမည်ဖြစ်သည်။ ဘုရားသခင်၏ တန်ခိုးနှင့် သမ္မာတရားသည် သူတို့အားဖြင့် ထင်ရှားပေါ်လွင်မည်ဖြစ်ပြီး၊ ရုပ်တုကိုးကွယ်မှု၏ ပုံစံအမျိုးမျိုးအားလုံးထက် ဘုရားသခင်၏ အုပ်ချုပ်မှုသည် သာလွန်မြင့်မြတ်ကြောင်းကို ဖော်ပြသော ဥပမာတစ်ရပ်အဖြစ်၊ ဘုရားသခင်၏ ပညာရှိ၍ သန့်ရှင်းသော အုပ်စိုးမှုအောက်တွင် သူတို့သည် ထင်ရှားစွာ ရပ်တည်ကြမည်ဖြစ်သည်။ သို့ရာတွင် သူတို့သည် ဘုရားသခင်နှင့် ချုပ်ဆိုထားသော ပဋိညာဉ်ကို မစောင့်ထိန်းခဲ့ကြ။ သူတို့သည် အခြား လူမျိုးတို့၏ ရုပ်တုကိုးကွယ်သော အကျင့်များကို လိုက်နာခဲ့ကြပြီး၊ မိမိတို့၏ ဖန်ဆင်းရှင်၏ နာမတော်ကို မြေကြီးပေါ်၌ ချီးမွမ်းရာ ဖြစ်စေရမည့်အစား၊ အထင်သေးကဲ့ရဲ့ခံရရာသို့ ကျရောက်စေခဲ့ကြသည်။”

> “Yet the purpose of God must be accomplished. The knowledge of His will must be given to the world. God brought the hand of oppression upon His people, and scattered them as captives among the nations. In affliction many of them repented of their transgressions, and sought the Lord. Thus scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God.

> “Namun maksud Tuhan harus digenapi. Pengetahuan tentang kehendak-Nya harus diberitakan kepada dunia. Tuhan mendatangkan tangan penindasan atas umat-Nya, dan menyerakkan mereka sebagai tawanan di antara bangsa-bangsa. Dalam kesengsaraan, banyak di antara mereka bertobat dari pelanggaran-pelanggaran mereka, dan mencari Tuhan. Demikianlah, tersebar di seluruh negeri orang-orang kafir, mereka menyebarluaskan pengetahuan tentang Allah yang benar.

> “In this day, God has called His church, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth,—the messages of the first, second, and third angels,—He has separated a people from the churches and from the world, to bring them into a sacred nearness to Himself. He has made them the depositories of His law, and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.

> “Ka sngi mynta, U Blei u la khot ïa ka balang jong U, kumba U la khot ïa ka Israel mynbarim, ban ïeng kum ka jingshai ha ka pyrthei. Da uta u wait ba khlaiñ jong ka jingshisha,—ki khubor jong u angel uba nyngkong, uba ar, bad uba lai,—U la pynkhlad ïa u paidbah na ki balang bad na ka pyrthei, ban wallam ïa ki sha ka jingïajan bakhuid bad U hi. U la pynlong ïa ki kum ki nongbat jingïada ïa ka hukum jong U, bad u la aiti ha ki ïa ki jingshisha bakhraw jong ka jingïathuhlypa na ka bynta kane ka por. Kum ki jingïathuh ba khuid kiba la aiti ha ka Israel mynbarim, kine ki long ka jingïatylli bakhuid ban pynbna sha ka pyrthei.”

> “Prophecy declares that the first angel would make his announcement to ‘every nation, and kindred, and tongue, and people.’ The warning of the third angel, which forms a part of the same threefold message, and is the message for this time, will be no less widespread. The banner on which is inscribed, ‘The commandments of God and the faith of Jesus,’ is to be raised aloft. The power of the first and second messages is to be intensified in the third. It is represented in the prophecy as being proclaimed with a loud voice by an angel flying in the midst of heaven, and it will command the attention of the world.

> “Ubwamntu buratangaza ko umumarayika wa mbere yari gutangaza ubutumwa bwe ku ‘buri gihugu, n’ubwoko, n’ururimi, n’abantu.’ Umuburo w’umumarayika wa gatatu, ugize igice cy’ubwo butumwa butatu bumwe, kandi akaba ari bwo butumwa bw’iki gihe, na wo uzakwira hose mu buryo butari munsi y’ubw’ubwa mbere. Ibendera ryanditsweho ngo, ‘Amategeko y’Imana no kwizera kwa Yesu,’ rigomba kuzamurirwa hejuru. Imbaraga z’ubutumwa bwa mbere n’ubwa kabiri zigomba kongererwa imbaraga mu bwa gatatu. Mu buhanuzi bugereranywa n’uko butangazwa n’umumarayika uguruka hagati mu ijuru, abuvugisha ijwi rirenga, kandi buzashimisha isi yose.”

> “The most fearful threatening ever addressed to mortals is contained in the third angel’s message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. But men are not left in darkness concerning this important matter; the warning against the worship of the beast and his image is to be given to the world before the visitation of God’s judgments, that all may know why the judgments are inflicted, and may have opportunity to escape.” Signs of the Times, January 25, 1910.

> “Temoso e fanglwi khrap ding jingmaham ba la dep kren sha ki briew kiba im ka don ha ka khubor jong u angel uba lai. Kata ka dei ban long ka pop kaba shyrkhei kaba wanrah hiar ïa ka jingbitar U Blei, khlem jingïakhleh bad ka jingïasynei. Hynrei ym shym la iehnoh ïa ki briew ha ka jingdum shaphang kane ka mat kaba kongsan; ïa ka jingmaham pyrshah ïa ka jingmane ïa u mrad khlaw bad ïa ka dur jong u dei ban ai sha ka pyrthei shuwa ka jingwan jngoh jong ki jingbishar U Blei, khnang ba baroh kin tip balei la pynhap ïa kita ki jingbishar, bad ba kin ïoh ka lad ban lait.” Signs of the Times, January 25, 1910.

The production of the two tables in fulfillment of Habakkuk chapter two was a fulfillment of several prophecies.

Ho dirwa ga ditafole tse pedi go ya ka tiragatso ya Habakuke kgaolo ya bobedi e ne e le tiragatso ya diporofeto di le mmalwa.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.

> Ndzi ta yima exivandleni xanga, ndzi tibeka exihondzweni, ndzi rindza ku vona leswi a nga ta swi vula eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Kutani Yehovha a ndzi hlamula, a ku: Tsala xivono, u xi endla xi va erivaleni ematshakwini, leswaku la xi hlayaka a tsutsuma. Hikuva xivono xa ha ri xa nkarhi lowu vekiweke, kambe emakumu xi ta vulavula, xi nga ka xi nga hembe; hambiloko xi hlwela, xi rindzele; hikuva hakunene xi ta ta, a xi nga hlweli.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Lihatlah, jiwanya yang meninggi diri itu tidak lurus di dalamnya; tetapi orang benar akan hidup oleh imannya. Habakuk 2:1–4.

The production of both the 1843 pioneer chart and the 1850 pioneer chart was a fulfillment of prophecy. The study of Habakkuk’s Tables provides ample evidence of this. But the passage in Habakkuk makes an important contribution to this point in our discussion.

Penghasilan kedua-dua carta perintis 1843 dan carta perintis 1850 merupakan suatu penggenapan nubuat. Kajian tentang Jadual-jadual Habakuk memberikan bukti yang berlimpah tentang hal ini. Namun, petikan dalam Habakuk memberikan sumbangan yang penting kepada perkara ini dalam perbincangan kita.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> “Ndzi vonile leswaku chati ya 1843 yi kongomisiwe hi voko ra Hosi, naswona a yi fanelanga ku cinciwa; leswaku tinhlayo a ti ri hilaha A swi lavaka hakona; leswaku voko ra Yena a ri ri ehenhla ka yona naswona ri fihlerile xihoxo eka yin’wana ya tinhlayo, leswaku ku nga vi na un’we la nga xi vonaka, ku fikela loko voko ra Yena ri susiwile.” Early Writings, 74, 75.

After 1843 the Lord directed to make another chart, but that the first (1843) chart should not be altered, except by inspiration.

1843-gi matungda Phaoba Mapu-na aduga chart ama oina semba yahanba pirammi, adubu ahanba (1843) chart adu inspiration-gi maram nattana amuk hanna hairaga semdokpa yaba nattabani.

> “I saw that the truth should be made plain upon tables, that the earth and the fullness thereof is the Lord’s, and that necessary means should not be spared to make it plain. I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

> “Ndzi vonile leswaku ntiyiso wu fanele ku endliwa wu va erivaleni etimphatwini, leswaku misava ni ku tala ka yona i swa Hosi, ni leswaku tindlela leti lavekaka a ti fanelanga ku tsetseriwa leswaku swi endliwa swi va erivaleni. Ndzi vonile leswaku chati ya khale yi kongomisiwile hi Hosi, naswona hambi ku ri xifaniso xin’we xa yona a xi fanelanga ku cinciwa handle ka ku huhuteriwa. Ndzi vonile leswaku swivumbeko swa chati a swi ri hilaha Xikwembu a xi swi rhandza hakona, ni leswaku voko ra Yena a ri ri ehenhla ka swona naswona ri fihla xihoxo eka swin’wana swa swivumbeko, leswaku ku nga vi na munhu loyi a xi vonaka ku fikela loko voko ra Yena ri susiwile.” Spalding and Magan, 2.

While living with Brother Nichols (who produced the 1850 chart), during the time he made the chart, Sister White said she saw the 1850 chart in the Bible.

Ka nako eo a neng a dula le Morwarre Nichols (yo o neng a tlhagisitse chate ya 1850), ka nako e a neng a dira chate eo, Kgaitsadi White o ne a re o bone chate ya 1850 mo Baebeleng.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Saya melihat bahawa Allah hadir dalam penerbitan carta itu oleh Saudara Nichols. Saya melihat bahawa terdapat suatu nubuat tentang carta ini di dalam Alkitab, dan jika carta ini diperuntukkan bagi umat Allah, jika carta ini memadai bagi seorang, maka bagi yang lain pun demikian, dan jika seorang memerlukan carta baharu yang dilukis pada skala yang lebih besar, maka semua memerlukannya sama seperti itu juga.” Manuscript Releases, jilid 13, 359.

Habakkuk had commanded “Write the vision, and make it plain upon tables.” The two tables of Habakkuk were the symbol of the covenant God made with Adventism when He made them depositories of His prophecies, just as He did when he entered into covenant with ancient Israel and gave the two tables of the law and the responsibility to be the depositories of the law. But Habakkuk identifies two classes of worshippers in relation to the tables that were to make the vision plain. One class whose “soul which is lifted up” and “is not upright,” and another class that are identified as “the just” who “shall live by his faith.”

Nabi Habakkuk telah memerintahkan, “Tuliskanlah penglihatan itu, dan ukirkanlah itu dengan jelas pada loh-loh.” Kedua loh Habakkuk itu adalah lambang perjanjian yang Allah adakan dengan Adventisme ketika Ia menjadikan mereka penyimpan nubuat-nubuat-Nya, sama seperti ketika Ia mengikat perjanjian dengan Israel purba dan memberikan kedua loh hukum serta tanggung jawab untuk menjadi penyimpan hukum itu. Tetapi Habakkuk mengenali dua golongan penyembah dalam hubungannya dengan loh-loh yang harus menjadikan penglihatan itu jelas. Satu golongan, yang “jiwanya meninggi” dan “tidak lurus,” dan golongan yang lain yang dikenali sebagai “orang benar” yang “akan hidup oleh imannya.”

The context of Habakkuk identifies that those who are justified are living by a faith that is based upon the prophetic Word, as represented by the two tables, and therefore those who are not justified have rejected the beginnings of Adventism. The point I wish to make is based upon a passage we considered some time back. It reads:

Konteks Habakkuk menunjukkan bahawa mereka yang dibenarkan hidup oleh iman yang berasaskan Firman nubuatan, sebagaimana diwakili oleh dua loh itu; oleh itu mereka yang tidak dibenarkan telah menolak permulaan Adventisme. Pokok yang ingin saya kemukakan adalah berasaskan suatu petikan yang telah kita pertimbangkan beberapa waktu yang lalu. Bunyi petikan itu:

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> “Ngikanti izihloko ezinjengendawo engcwele, ihlangene lezinsuku ezingu-2300, imithetho kaNkulunkulu, lokholo lukaJesu, zilungele ngokupheleleyo ukuchasisa ukuhamba kwe-Advent okwedluleko lokutshengisa ukuthi isikhundla sethu samanje siyini, ukuqinisa ukholo lwabangabazayo, lokunika isiqiniseko ngekusasa elikhazimulayo. Lezi, ngikubonile kanengi, zaziyizihloko eziqakathekileyo izithunywa okwakufanele zihlale kuzo.” Early Writings, 63.

We have just reviewed all four of these truths; the sanctuary, the 2300 days, the commandments of God and the faith of Jesus. We placed all four of these truths into the framework of truth that has been “perfectly calculated to explain the past Advent movement and show what our present position is.” That framework is “the rule of first mention,” it is the signature of Alpha and Omega, and it is the framework of truth, for the word “truth” contains the very same signature as all four of the truths that are identified as “present truth” which was designed to explain the beginning of Adventism.

Sada kami bangbad aki-an chibaimin an∙chingni indini sakgipin bebena sakantangko; torom nok, 2300 salrang, Isolni ge∙etgiminrang aro Jisuni bebera∙ani. An∙ching indini sakgipin bebena sakantangko uamangni bebena-ni dakbewalrangni ning∙o donaha jean “atita Advent andolanko talatna aro an∙chingni da∙o dongenggipa obostako mesokna chu∙sokbee hisab ka∙gimin ong∙a.” Ua dakbewal “skanggipa minggiminni niyam” ong∙a, uko Alpha aro Omega-ni soi ong∙a, aro ua bebena-ni dakbewal ong∙a, maina “bebena” ingipa kattarangni ning∙o ba uamangna apsan soi dongja, je soi “present truth” ine agananio ma∙sigrikgipa indini sakgipin bebena sakantangonba donggipa ong∙a, jean Adventism-ni a∙bachengani-ko talatna dakgimin ong∙achim.

If nothing else, this means that the word translated as “truth” which we are considering is the framework of the everlasting gospel, and it is the framework for the final warning message, and it is the framework of the third angel’s message, and it is a large part of the Revelation of Jesus Christ.

Sekiranya tidak ada yang lain, ini bererti bahawa perkataan yang diterjemahkan sebagai “kebenaran” yang sedang kita pertimbangkan itu ialah kerangka Injil yang kekal, dan ia ialah kerangka bagi pekabaran amaran yang terakhir, dan ia ialah kerangka pekabaran malaikat yang ketiga, dan ia merupakan sebahagian besar daripada Wahyu Yesus Kristus.

The final warning message represented as the Revelation of Jesus Christ in the first three verses of Revelation chapter one is testified to a second time at the end of Revelation. The end of Revelation testifies of the first verses of the Old Testament and also the last verses of the Old Testament. With those four references it can be deduced by employing the divine rule of placing prophetic line upon prophetic line that the final warning message has to do with the Creator’s relationship to His created beings. It has to do with His creative power. It has to do with how His creative power is communicated to His church. It has to do with the attribute of Divinity that identifies the end with the beginning. It is a message that arrives just before the close of probation and more. When considered together it is about God’s creative power! And the first mention of His creative power is in the beginning of Genesis one from the first verse through to the second chapter verse three.

Molaetsa oa ho qetela oa temoso, o emetsoeng e le Tšenolo ea Jesu Kreste litemaneng tse tharo tsa pele tsa Tšenolo khaolo ea pele, o pakeloa lekhetlo la bobeli qetellong ea Tšenolo. Qetello ea Tšenolo e paka ka litemana tsa pele tsa Testamente ea Khale hape le ka litemana tsa ho qetela tsa Testamente ea Khale. Ka litšupiso tseo tse ’nè ho ka fihleloa qeto, ka ho sebelisa molao oa bomolimo oa ho beha mola oa boprofeta holim’a mola oa boprofeta, hore molaetsa oa ho qetela oa temoso o amana le kamano ea ’Mōpi le libōpuoa tsa Hae. O amana le matla a Hae a pōpo. O amana le kamoo matla a Hae a pōpo a fetisetsoang kerekeng ea Hae kateng. O amana le tšobotsi ea Bomolimo e khethollang qetello le qalo. Ke molaetsa o fihlang pejana ho koaloa ha nako ea mohau, le ho feta. Ha lintho tsena li shejoa hammoho, li mabapi le matla a Molimo a pōpo! ’Me polelo ea pele ea matla a Hae a pōpo e fumanoa qalong ea Genese 1, ho tloha temaneng ea pele ho isa khaolong ea bobeli, temaneng ea boraro.

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

> Pada mulanya Allah menciptakan langit dan bumi. Dan bumi belum berbentuk dan kosong; dan kegelapan ada di atas permukaan samudera raya. Dan Roh Allah melayang-layang di atas permukaan air.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

> Mungu nkana, “Abeeila omusana”; awo omusana ne gubaawo. Mungu yaleba omusana nti mulungi; awo Mungu n’ayawula omusana ku nzikiza. Mungu n’ayeta omusana Obudde bwa musana, era enzikiriza n’agiyeta Obudde bwa kiro. Omwabazyo n’ekyankya ne biba olunaku olw’olubereberye.

> And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.

> Lalu Allah berfirman, Jadilah suatu cakrawala di tengah-tengah air, dan hendaklah itu memisahkan air dari air. Maka Allah menjadikan cakrawala itu, lalu memisahkan air yang di bawah cakrawala dari air yang di atas cakrawala; maka jadilah demikian. Dan Allah menamai cakrawala itu Langit. Maka petang dan pagi adalah hari kedua.

> And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day.

> Lalu Allah berfirman, “Biarlah segala air yang di bawah langit berkumpul pada satu tempat, sehingga tanah yang kering tampak.” Maka jadilah demikian. Lalu Allah menamai tanah yang kering itu Bumi, dan kumpulan air itu dinamai-Nya Laut. Allah melihat bahwa semuanya itu baik. Lalu Allah berfirman, “Biarlah bumi menumbuhkan rumput, tumbuh-tumbuhan yang menghasilkan biji, dan pohon buah-buahan yang menghasilkan buah menurut jenisnya, yang bijinya ada di dalamnya, di atas bumi.” Maka jadilah demikian. Bumi pun menumbuhkan rumput, tumbuh-tumbuhan yang menghasilkan biji menurut jenisnya, dan pohon-pohon yang menghasilkan buah, yang bijinya ada di dalamnya, menurut jenisnya. Allah melihat bahwa semuanya itu baik. Jadilah petang dan jadilah pagi, itulah hari ketiga.

> And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day.

> Khutla le Modimo, A go nne dipone mo loaping lwa legodimo go kgaoganya motshegare le bosigo; mme a di nne tsotlhe ditshupo, le dipaka, le malatsi, le dingwaga: Mme a di nne dipone mo loaping lwa legodimo go bonesetsa lefatshe: mme ga nna jalo. Mme Modimo a dira dipone tse pedi tse dikgolo; seipone se segolo go busa motshegare, le seipone se sennye go busa bosigo: a dira le dinaledi. Mme Modimo a di baya mo loaping lwa legodimo go bonesetsa lefatshe, Le go busa motshegare le bosigo, le go kgaoganya lesedi mo lefifing: mme Modimo a bona fa go le molemo. Mme ga nna maitseboa, mme ga nna moso, letsatsi la bone.

> And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day.

> Ane Pōrō tī zāh, Ka waihangā nuitia e ngā wai ngā mea ngokingoki whai ora, me ngā manu e rere ai i runga i te whenua, i te whāriki mārama o te rangi. Nā ka hanga e Pōrō ngā tohorā nunui, me ngā mea ora katoa e korikori ana, i hua nuitia mai e ngā wai, ia mea kia rite ki tōna momo; me ngā manu whai parirau katoa, ia mea kia rite ki tōna momo: ā, i kite a Pōrō he pai tēnei. Nā ka manaaki a Pōrō i a rātou, ka mea, Kia hua, kia tini, kia kī ai ngā wai o ngā moana; ā, kia tini hoki ngā manu i runga i te whenua. Nā ko te ahiahi, ko te ata, ko te rā tuarima.

> And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 1:1–2:3.

> Lalu Allah berfirman, “Hendaklah bumi mengeluarkan makhluk hidup menurut jenisnya: ternak, binatang melata, dan binatang liar di bumi menurut jenisnya.” Maka jadilah demikian. Allah menjadikan binatang liar di bumi menurut jenisnya, ternak menurut jenisnya, dan segala binatang melata di muka bumi menurut jenisnya. Allah melihat bahwa semuanya itu baik. Berfirmanlah Allah, “Baiklah Kita menjadikan manusia menurut gambar Kita, menurut rupa Kita, supaya mereka berkuasa atas ikan-ikan di laut, atas burung-burung di udara, atas ternak, atas seluruh bumi, dan atas segala binatang melata yang merayap di bumi.” Maka Allah menciptakan manusia itu menurut gambar-Nya; menurut gambar Allah diciptakan-Nya dia; laki-laki dan perempuan diciptakan-Nya mereka. Lalu Allah memberkati mereka, dan Allah berfirman kepada mereka, “Beranakcuculah dan bertambah banyaklah; penuhilah bumi dan taklukkanlah itu; berkuasalah atas ikan-ikan di laut, atas burung-burung di udara, dan atas segala makhluk hidup yang bergerak di bumi.” Berfirmanlah Allah, “Lihatlah, Aku telah memberikan kepadamu segala tumbuh-tumbuhan yang berbiji, yang ada di seluruh permukaan bumi, dan segala pohon yang padanya ada buah yang berbiji; itulah yang akan menjadi makananmu. Tetapi kepada segala binatang di bumi, kepada segala burung di udara, dan kepada segala yang merayap di bumi, yang bernyawa, Kuberikan segala tumbuh-tumbuhan hijau menjadi makanannya.” Maka jadilah demikian. Allah melihat segala yang dijadikan-Nya itu, sungguh amat baik adanya. Jadilah petang dan jadilah pagi, itulah hari keenam. Demikianlah diselesaikan langit dan bumi dan segala isinya. Pada hari ketujuh Allah telah menyelesaikan pekerjaan yang dibuat-Nya itu, lalu Ia berhenti pada hari ketujuh dari segala pekerjaan yang telah dibuat-Nya itu. Allah memberkati hari ketujuh itu dan menguduskannya, sebab pada hari itulah Ia berhenti dari segala pekerjaan penciptaan yang telah dibuat Allah. Kejadian 1:1–2:3.

The previous verses represent the entire testimony of creation, emphasizing that God’s word possesses creative power.

Litemana tse di fetileng di emela bopaki jotlhe jwa tlholego, di gatelela gore Lefoko la Modimo le na le maatla a go bopa.

> Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast. Psalms 33:8, 9.

> A ba lefatshe lotlhe boife Morena; a baagi botlhe ba lefatshe ba mo tshabe ka poifo e kgolo. Gonne o buile, mme ga nna jalo; o laetse, mme ga ema e tiile. Pesalema 33:8, 9.

The same creative power that made the world is employed by Christ to transform men.

땅을 지으신 바로 그 창조의 능력이 사람들을 변화시키기 위하여 그리스도께서 사용하시는 능력이다.

> “The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

> Daya cipta yang memanggil dunia-dunia kepada kewujudan terdapat dalam firman Allah. Firman ini mengurniakan kuasa; ia melahirkan kehidupan. Setiap perintah ialah suatu janji; apabila diterima oleh kehendak, disambut ke dalam jiwa, ia membawa bersamanya kehidupan daripada Dia Yang Mahatidak Terbatas. Ia mengubah tabiat dan mencipta semula jiwa menurut gambar Allah.

> “The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.” Education, 126.

> “Жэипар лэ пэри ериаре даке сэнэ̆мтаӗ. ‘M̀paang m̀bôô jôô jé ɓǎǎ aŋgu mbeŋga wa Nyûmb’ (Matthew 4:4) nù mîn à ka sɔ̂ŋ.” Education, 126.

The Revelation of Jesus Christ emphasizes how the Word of God is conveyed to men. It comes from the Father, to the Son, to an angel, to a prophet who writes it down and sends it to the churches. The communication process set forth at the beginning and ending of the book of Revelation is also illustrated with Jacob’s ladder with angels ascending and descending the ladder. It is illustrated with Zechariah’s two golden pipes that bring the oil into the sanctuary. The communication process between God and man is a subject of Bible prophecy and the message that is sent forth contains the creative power that made the universe. In the communication process in chapter one of Revelation, it is to be understood that the message handed down to the churches contains the power to transform a Laodicean unto a Philadelphian.

Kunyukhyuletshwa ka Jesu Khristu kuveletsa kutsi Livi laNkulunkulu lidluliselwa njani kubantfu. Livela kuYise, liye eNdvodzaneni, liye engilosini, liye kumphrofethi lolibhala phansi bese alitfumela emabandleni. Inchubo yekuchumana lebekwe ekucaleni nasekupheleni kwencwadzi yeSambulo ibuye ifanekiswe ngeliladi laJakobe, lapho tingelosi tikhuphuka futsi tehla kulo. Iphindze ifanekiswe ngemapayipi lamabili eligolide aZakariya laletsa emafutsa awangenise endzaweni lengcwele. Inchubo yekuchumana emkhatsini waNkulunkulu nemuntfu iyinhloko yesiphrofetho seliBhayibheli, futsi umlayeto lotfunyelwa ngaphandle uciphete emandla ekudala lawa enza indalo yonkhe. Enchubeni yekuchumana esahlukweni sekucala seSambulo, kufanele kuvisiswe kutsi umlayeto lowetfulwa emabandleni uciphete emandla ekuguqula umLaodisiya abe ngumFiladelfiya.

Whether we consider the beginning or ending of the Old or the New Testament it is the same message. God is conveying the final warning message and it contains the creative power of God if it is heard and kept by those that hear. The message that accomplishes this is set within the divine framework of the Alpha and Omega. The beginning, middle and ending. The three Hebrew letters that go together to create the word “truth” are the everlasting gospel, and the letters and their meanings, and the word they produce when combined with one another symbolize the principle and also the One who is Alpha and Omega. It emphasizes His creative power. The last three words of the creation story, each begin with the three letters, in the order that make up the word “truth.”

Sama ada kita mempertimbangkan permulaan mahupun pengakhiran Perjanjian Lama atau Perjanjian Baru, mesejnya tetap sama. Allah sedang menyampaikan mesej amaran terakhir, dan mesej itu mengandungi kuasa penciptaan Allah jika ia didengar dan dipelihara oleh mereka yang mendengarnya. Mesej yang melaksanakan hal ini ditetapkan dalam kerangka ilahi Alfa dan Omega. Permulaan, pertengahan, dan pengakhiran. Tiga huruf Ibrani yang bergabung untuk membentuk perkataan “kebenaran” ialah Injil yang kekal, dan huruf-huruf itu serta makna-maknanya, dan perkataan yang dihasilkannya apabila digabungkan antara satu sama lain, melambangkan prinsip itu dan juga Dia yang adalah Alfa dan Omega. Hal ini menegaskan kuasa penciptaan-Nya. Tiga perkataan terakhir dalam kisah penciptaan, masing-masing bermula dengan tiga huruf itu, menurut urutan yang membentuk perkataan “kebenaran.”

The three words that are the ending of the creation story begin with the three letters which together create the word “truth.” The last three words of the verse begin with the letters א (Aleph), מ (Mem), and ת (Tav) in order. Those three words are translated as “God,” “created” and “made.” These three words each start with the letters א (Aleph), מ (Mem), and ת (Tav) in that order, further emphasize the completeness and orderliness of the creation narrative. This pattern has been noted by Jewish commentators as an interesting linguistic feature of the Hebrew text.

Mantsoe a mararo ao e leng qetello ea pale ea tlholeho a qala ka litlhaku tse tharo tseo, ha li kopantsoe, li bopang lentsoe “’nete.” Mantsoe a mararo a ho qetela a temana a qala ka litlhaku א (Aleph), מ (Mem), le ת (Tav) ka tatellano. Mantsoe ao a mararo a fetoleloa e le “Molimo,” “o bōpile,” le “o entse.” Mantsoe ana a mararo, ao ka leng le ka leng le qalang ka litlhaku א (Aleph), מ (Mem), le ת (Tav) ka tatellano eo, a boela a totobatsa botlalo le tlhophiseho e hlokolosi ea tlaleho ea tlholeho. Mohlala ona o hlokometsoe ke bahlalosi ba Bajuda e le tšobotsi e khahlisang ea puo ea mongolo oa Seheberu.

The creation story begins with the words “in the beginning” and it ends with three words that represent the Alpha and Omega, the beginning and ending, the first and the last. The creative power illustrated in the Genesis testimony begins and ends with the signature of the wonderful linguist.

Kisah penciptaan bermula dengan kata-kata “pada mulanya” dan berakhir dengan tiga kata yang melambangkan Alfa dan Omega, yang awal dan yang akhir, yang pertama dan yang terakhir. Kuasa penciptaan yang digambarkan dalam kesaksian Kejadian bermula dan berakhir dengan tanda tangan Ahli Bahasa yang ajaib.

The first of a thing illustrating the last of a thing is what the prophet John emphasized when by writing what then was, he was then simultaneously writing what would be.

Yang pertama daripada sesuatu hal yang menggambarkan yang terakhir daripada sesuatu hal ialah apa yang ditekankan oleh nabi Yohanes apabila, dengan menuliskan apa yang pada waktu itu ada, ia pada masa yang sama sedang menuliskan apa yang akan ada.

The final warning message of Elijah represented at the end of the Old Testament identifies the same prophetic principle, within the context of the Sunday law crisis and the approaching seven last plagues.

Pesan amaran terakhir Elia yang digambarkan pada penghujung Perjanjian Lama mengenal pasti prinsip nubuatan yang sama, dalam konteks krisis undang-undang Ahad dan tujuh tulah terakhir yang semakin mendekat.

The “rule of first mention” and all that it represents is the “framework” that “present truth” is to be placed within. That framework is “the rule of first mention” that is also one of the attributes of God.

“འགོ་བརྗོད་ཐོག་མའི་སྒྲིག་ལམ” དང་དེས་མཚོན་པ་ཐམས་ཅད་ནི “ད་ལྟའི་བདེན་པ” དེ་བཞག་དགོས་པའི “གཞི་སྒྲོམ” ཡིན། གཞི་སྒྲོམ་དེ་ནི “འགོ་བརྗོད་ཐོག་མའི་སྒྲིག་ལམ” ཡིན་པ་དང་། དེ་ནི་དཀོན་མཆོག་གི་ཁྱད་ཆོས་ཀྱི་གྲས་ཤིག་ཀྱང་ཡིན།

In the book of Daniel representing the beginning of Adventism and the book of Revelation representing the end of Adventism, we find amazing parallels when we look at it with the principle of the first illustrating the last. The book of Daniel sets forth an attribute of Jesus when it uses the name Palmoni, meaning the wonderful numberer of secrets. Daniel also introduces Jesus as Michael the archangel. John is employed to do the same as Daniel, and he identifies not the master of math, or the leader of the angels, but the master of language. When we consider Jesus as the master of the alphabet, we should consider Psalms 119, the longest chapter in the Bible.

Ta buk bilong Daniel, em i makim kirap bilong Adventism, na buk bilong Revelesen, em i makim pinis bilong Adventism, i soim planti narakain gutpela wankain samting taim yumi lukim wantaim dispela stiatok olsem namba wan i givim piksa bilong las wan. Buk bilong Daniel i putim wanpela mak bilong Jisas long ples klia taim em i yusim nem Palmoni, mining bilong en em dispela nambawan kaunta bilong ol hait tok hait. Daniel tu i introdusim Jisas olsem Maikel, nambawan ensel. Jon i kisim wok bilong mekim wankain samting olsem Daniel, na em i makim, i no bosman bilong matimatiks, o hetman bilong ol ensel, tasol bosman bilong tokples. Taim yumi tingim Jisas olsem bosman bilong alfabet, orait yumi mas tingim Sam 119, em nambawan longpela sapta long Baibel.

Psalms 119 is an alphabetic acrostic, meaning that the first letters of each set of eight verses starts with the same letter. There are twenty-two letters in the Hebrew alphabet, so there twenty-two sections of eight verses. Each section begins with the letter of the alphabet in the order of the alphabet, and thereafter each of the eight verses assigned to that letter begin with that letter. There are eight verses for each letter, thus eight verses times the twenty-two letters of the Hebrew alphabet equal one hundred and seventy-six lines. The Psalm emphasizes obedience to a God who is a God of order (hence the acrostic structure), not of chaos.

Zaburi 119 ni akrostiki ya kialfabeti, maana yake ni kwamba herufi za kwanza za kila kundi la mistari minane huanza kwa herufi ileile. Kuna herufi ishirini na mbili katika alfabeti ya Kiebrania, kwa hiyo kuna sehemu ishirini na mbili za mistari minane. Kila sehemu huanza na herufi ya alfabeti kwa kufuata mpangilio wa alfabeti, na kisha kila mmoja wa mistari minane uliowekwa chini ya herufi hiyo huanza kwa herufi hiyo. Kuna mistari minane kwa kila herufi; hivyo mistari minane zikizidishwa kwa herufi ishirini na mbili za alfabeti ya Kiebrania hufanya jumla ya mistari mia moja sabini na sita. Zaburi hii inasisitiza utii kwa Mungu aliye Mungu wa utaratibu (ndiyo maana ya muundo wa akrostiki), wala si wa machafuko.

Another prominent theme in Psalms 119 is the profound truth that the Word of God is all-sufficient. There are eight different terms referring to the Word of God throughout the Psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalms 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God set forth in Psalms 119:

တေးကျမ်း ၁၁၉ တွင် ထင်ရှားစွာ တွေ့ရသည့် အခြားအကြောင်းအရာတစ်ရပ်မှာ ဘုရားသခင်၏ နှုတ်ကပတ်တော်သည် အရာရာအတွက် လုံလောက်စုံလင်တော်မူသည်ဟူသော နက်ရှိုင်းသည့် သမ္မာတရားပင် ဖြစ်သည်။ ဤတေးကျမ်းတစ်လျှောက်လုံးတွင် ဘုရားသခင်၏ နှုတ်ကပတ်တော်ကို ရည်ညွှန်းသော အသုံးအနှုန်း ရှစ်မျိုး ပါရှိသည်။ ထိုအသုံးအနှုန်းများမှာ ပညတ္တိတရား၊ သက်သေခံချက်များ၊ ညွှန်ကြားချက်များ၊ စည်းမျဉ်းများ၊ ပညတ်တော်များ၊ တရားစီရင်ချက်များ၊ နှုတ်ကပတ်တော်၊ နှင့် စီရင်ထုံးဖွဲ့ချက်များ ဖြစ်သည်။ အခန်းငယ် အများစုတွင် ဘုရားသခင်၏ နှုတ်ကပတ်တော်ကို ဖော်ပြထားသည်။ တေးကျမ်း ၁၁၉ သည် ကျမ်းစာတော်၏ သဘောသဘာဝကိုသာ အတည်ပြုသည်မဟုတ်ဘဲ၊ ဘုရားသခင်၏ နှုတ်ကပတ်တော်သည် ကိုယ်တော်တိုင်၏ အကျင့်သဘောကိုပင် ထင်ဟပ်ဖော်ပြကြောင်းကိုလည်း အတည်ပြုသည်။ တေးကျမ်း ၁၁၉ တွင် ဖော်ပြထားသော ဘုရားသခင်၏ ဤအရည်အချင်းများကို သတိပြုကြည့်ပါ။

- Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

  Kebenaran (ayat 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

- Trustworthiness (verse 42)

  Kebolehdipercayaan (ayat 42)

- Truthfulness (verses 43, 142, 151, 160)

  Бодит байдал (ишлэл 43, 142, 151, 160)

- Faithfulness (verse 86)

  Kesetiaan (ayat 86)

- Unchangeableness (verse 89)

  Хувиршгүй байдал (89-р ишлэл)

- Eternality (verses 90, 152)

  Kekekalan (ayat 90, 152)

- Light (verse 105)

  Cahaya (ayat 105)

- Purity (verse 140)

  Kesucian (ayat 140)

The Psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. These are the lessons for us in this great Psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17).

Safu inaanza kwa heri mbili. “Heri” ni wale ambao njia zao hazina lawama, wanaoishi kwa kadiri ya sheria ya Mungu, wanaoshika mashuhuda Yake na kumtafuta kwa mioyo yao yote. Haya ndiyo mafundisho yetu katika Safu hii kuu. Neno la Mungu latosha kutufanya wenye hekima, kutufundisha katika haki, na kutukamilisha kwa kila kazi njema (2 Timotheo 3:15–17).

Of course, Psalms 119 is part of a subject that is pretty much unresolved in the religious world. It has to do with which verse is the middle verse of the Bible and which chapter is the middle chapter of the Bible. If you search the internet, you will find the various arguments centered around which Bible you use and so on and so forth. The problem with every position in the argument is that the definition of the middle of the Bible, whether a verse or a chapter should be defined by the author of the Bible, not the human student or critic of the Bible.

Tentu saja, Mazmur 119 merupakan bagian dari suatu pokok bahasan yang sampai sekarang pada umumnya belum terselesaikan dalam dunia keagamaan. Hal itu berkaitan dengan ayat manakah yang merupakan ayat tengah Alkitab dan pasal manakah yang merupakan pasal tengah Alkitab. Jika Anda menelusuri internet, Anda akan menemukan berbagai argumen yang berpusat pada Alkitab mana yang digunakan, dan seterusnya. Masalah pada setiap pendirian dalam perdebatan itu ialah bahwa pengertian tentang bagian tengah Alkitab, baik ayat maupun pasal, seharusnya ditentukan oleh Pengarang Alkitab, bukan oleh pelajar atau pengkritik Alkitab manusia.

The Bible teaches that there is a beginning and end to everything. To everything there is a season.

Bibele e ruta gore sengwe le sengwe se na le tshimologo le bokhutlo. Selo sengwe le sengwe se na le paka ya sone.

> To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted. Ecclesiastes 3:1, 2.

> Bagi segala sesuatu ada masanya, dan untuk setiap maksud di bawah langit ada waktunya: ada waktu untuk lahir, dan ada waktu untuk mati; ada waktu untuk menanam, dan ada waktu untuk mencabut apa yang ditanam. Pengkhotbah 3:1, 2.

There is a time to be born and a time to die, yet there is also the life that takes place in the middle of the beginning and ending of our lives. The birth is a brief moment in time, as is death. The life is the middle and has generally much more history connected with it than the time when we are born and time when we die.

Ada waktu untuk dilahirkan dan ada waktu untuk mati, namun ada juga kehidupan yang berlangsung di tengah antara permulaan dan pengakhiran hidup kita. Kelahiran adalah suatu saat yang singkat dalam waktu, demikian pula kematian. Kehidupan adalah bagian tengahnya dan pada umumnya memiliki jauh lebih banyak sejarah yang berkaitan dengannya daripada waktu ketika kita dilahirkan dan waktu ketika kita mati.

The middle in the “rule of first mention” generally has much more testimony than the first and last. To seek a single verse or chapter in the Bible and define it as the middle is to disregard the biblical evidence even if the beginning and ending are essentially points in time; the middle is generally a period of time. Of course, the beginning, ending and middle will agree with one another, though often the identical waymark at the end is the opposite of the beginning.

Tengah dalam “peraturan penyebutan pertama” umumnya mempunyai jauh lebih banyak kesaksian daripada yang pertama dan yang terakhir. Mencari satu ayat atau pasal tunggal dalam Alkitab lalu menetapkannya sebagai tengah berarti mengabaikan bukti-bukti Alkitabiah, sekalipun awal dan akhir pada hakikatnya merupakan titik-titik waktu; tengah pada umumnya adalah suatu jangka waktu. Tentu saja, awal, akhir, dan tengah akan selaras satu sama lain, meskipun sering kali waymark yang identik pada akhir merupakan kebalikan dari permulaan.

Jesus identified John the Baptist as Elijah, and they both illustrate the same prophetic sequence of events, but Elijah was persecuted by a wicked woman (Jezebel) who sought to imprison and kill Elijah, but she never did. John who was a symbol of Elijah was sought by an evil woman (Herodias) to imprison and kill him, and she did. Elijah and John are interchangeable symbols but they have some prophetic characteristics that are opposite characteristics, but still parallel each other. Elijah never died, John did. Understanding that prophetic waymarks that align with each other are often opposites allows those who wish to see that the middle of the Bible is Psalms 118.

Yesu o ile a supa Johanne Mokolobetsi e le Elia, mme ba babedi ba bontsha tatelano e le nngwe ya boporofeta ya diketsahalo; leha ho le jwalo, Elia o ile a hloriswa ke mosadi ya kgopo (Jezebele) ya neng a batla ho tshwara Elia le ho mmolaya, empa ha a ka a etsa jwalo. Johanne, eo e neng e le letshwao la Elia, o ile a batlwa ke mosadi ya mobe (Herodias) hore a tshwarwe le ho bolawa, mme a etsa jwalo. Elia le Johanne ke matshwao a ka fapanyetsanwang, empa ba na le ditshobotsi tse itseng tsa boporofeta tse leng ditshobotsi tse fapaneng, leha ho le jwalo di sa ntse di tsamaisana. Elia ha a ka a shwa; Johanne o ile a shwa. Ho utlwisisa hore matshwao a boporofeta a tsamaellanang hangata ke a fapaneng ho dumella ba lakatsang ho bona hore bohareng ba Bibele ke Dipesaleme 118.

When we use the principle of rule of first mention as we have been defining it, we find that the beginning of the middle of the Bible is Psalms 117, the shortest chapter in the Bible, consisting of two verses. It is followed by chapter 118, which is the middle of the Bible, and chapter 118 is followed by 119 which is the longest chapter in the Bible and the ending of the middle of the Bible. The wonderful linguist marks the beginning with the shortest chapter, then marks the ending with the longest chapter. They are two opposite chapters. The beginning is the seed, and the ending is where the fully mature plant is developed where all the testimonies located within the middle are tied together. Notice Psalms 117.

Apabila kita menggunakan prinsip hukum penyebutan pertama sebagaimana telah kita takrifkan, kita mendapati bahawa permulaan bahagian tengah Alkitab ialah Mazmur 117, pasal yang paling pendek dalam Alkitab, yang terdiri daripada dua ayat. Sesudah itu diikuti oleh pasal 118, iaitu bahagian tengah Alkitab, dan pasal 118 diikuti oleh 119 yang merupakan pasal yang paling panjang dalam Alkitab serta pengakhiran bahagian tengah Alkitab. Ahli bahasa yang agung itu menandai permulaan dengan pasal yang paling pendek, kemudian menandai pengakhiran dengan pasal yang paling panjang. Kedua-duanya ialah dua pasal yang bertentangan. Permulaannya ialah benih, dan pengakhirannya ialah tempat tumbuhan yang telah matang sepenuhnya berkembang, di mana segala kesaksian yang terletak dalam bahagian tengah itu diikat bersama. Perhatikan Mazmur 117.

> O Praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth forever. Praise ye the Lord. Psalms 117:1, 2.

> Tumi thumisa Yehovha, hinkwenu matiko; n'wi dzunisani, hinkwenu vanhu. Hikuva tintswalo ta yena letikulu ti le henhla ka hina; naswona ntiyiso wa Yehovha wu tshama hilaha ku nga heriki. Dzunisani Yehovha. Pisalema 117:1, 2.

The word we are considering that is made up of three letters is translated as “truth” in verse two, and represents the beginning of the middle of the Bible, (the middle of the Bible being Psalms 117–119). The end of the middle is Psalms 119. Psalms 118 is the middle of the middle. Psalms 118 is sandwiched between the shortest and longest chapters in the Bible, and the shortest which is the beginning sets forth the word “truth” which is created by three letters that represent the three-steps of the everlasting gospel, and are the framework of understanding the truth. The framework being the principle representing Christ’s character as the Alpha and Omega.

Kata yang sedang kita pertimbangkan, yang terdiri daripada tiga huruf, diterjemahkan sebagai “kebenaran” dalam ayat dua, dan melambangkan permulaan bahagian tengah Alkitab, (bahagian tengah Alkitab ialah Mazmur 117–119). Pengakhiran bahagian tengah itu ialah Mazmur 119. Mazmur 118 ialah bahagian tengah kepada bahagian tengah itu. Mazmur 118 terletak diapit antara fasal yang paling pendek dan yang paling panjang dalam Alkitab, dan fasal yang paling pendek, iaitu permulaannya, mengemukakan perkataan “kebenaran” yang dibentuk oleh tiga huruf yang melambangkan tiga langkah Injil yang kekal, dan yang merupakan rangka pemahaman akan kebenaran. Rangka itu ialah prinsip yang melambangkan watak Kristus sebagai Alfa dan Omega.

The ending of the middle, being chapter 119 is an alphabetic acrostic placed in the middle of the Bible emphasizing the wonderful linguist. Four times in chapter 119 the same word is translated as truth.

ꞌKxʼaꞌaꞌa tuun tiꞌ yáat 119-jin yéetel jumpʼéel akróstico alfabético t-u paach le Biblia-o, táan u yáantaj u páajtalil le jach uts lingüista-o. Kanpʼéel máakoʼob tiꞌ le capítulo 119-o, letiꞌ le jumpʼéel baʼal tʼaan-o tsʼíibtaʼan bey “verdad”.

> And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. Verse 43.

> တရားမှန်သော နှုတ်ကပတ်တော်ကို အကျွန်ုပ်၏ နှုတ်မှ လုံးဝ မယူတော်မမူပါနှင့်။ အကြောင်းမူကား၊ အကျွန်ုပ်သည် ကိုယ်တော်၏ တရားစီရင်ချက်တို့၌ မျှော်လင့်ခဲ့ပါသည်။ အခန်းငယ် ၄၃။

> Thy righteousness is an everlasting righteousness, and thy law is the truth. Verse 142.

> ความชอบธรรมของพระองค์เป็นความชอบธรรมอันเป็นนิตย์ และพระราชบัญญัติของพระองค์คือความจริง ข้อ 142.

> Thou art near, O Lord; and all thy commandments are truth. Verse 151.

> ထာဝရဘုရား၊ ကိုယ်တော်သည် နီးတော်မူ၏။ ကိုယ်တော်၏ ပညတ်တော်အလုံးစုံသည် သမ္မာတရားဖြစ်၏။ အခန်းငယ် 151။

> Thy word is true from the beginning: and every one of thy righteous judgments endureth forever. Verse 160.

> Lefoko la hao ke nnete go tloga kwa tshimologong; mme nngwe le nngwe ya dikatlholo tsa gago tse di siameng e eme ka bosakhutleng. Temana 160.

Truth in these verses is a rule of Bible prophecy identifying the end from the beginning, and the truth in the verses is that the Alpha and Omega has placed His signature upon the middle of the Bible, as He has done for the beginning and the end. The signature of the first and last is the “framework” for presenting the final warning message of the third angel. The last of the middle includes four verses which use the word translated as “truth,” though the fourth reference is translated simply as “true.” The last final of those four verses identifies that “from the beginning,” the word is “true.”

ਖ਼ਬਰ ਵਿੱਚ ਇਨ੍ਹਾਂ ਆਯਤਾਂ ਦੀ ਸੱਚਾਈ ਬਾਈਬਲੀ ਭਵਿੱਖਬਾਣੀ ਦਾ ਇੱਕ ਨਿਯਮ ਹੈ, ਜੋ ਆਰੰਭ ਤੋਂ ਅੰਤ ਦੀ ਪਹਿਚਾਣ ਕਰਦੀ ਹੈ; ਅਤੇ ਇਨ੍ਹਾਂ ਆਯਤਾਂ ਵਿੱਚ ਸੱਚਾਈ ਇਹ ਹੈ ਕਿ ਆਲਫ਼ਾ ਅਤੇ ਓਮੇਗਾ ਨੇ ਬਾਈਬਲ ਦੇ ਮੱਧ ਉੱਤੇ ਆਪਣਾ ਦਸਤਖ਼ਤ ਰੱਖਿਆ ਹੈ, ਜਿਵੇਂ ਉਸ ਨੇ ਆਰੰਭ ਅਤੇ ਅੰਤ ਉੱਤੇ ਕੀਤਾ ਹੈ। ਪਹਿਲੇ ਅਤੇ ਆਖ਼ਰੀ ਦਾ ਇਹ ਦਸਤਖ਼ਤ ਤੀਜੇ ਦੂਤ ਦੇ ਅੰਤਿਮ ਚੇਤਾਵਨੀ-ਸੰਦੇਸ਼ ਨੂੰ ਪੇਸ਼ ਕਰਨ ਲਈ “ਢਾਂਚਾ” ਹੈ। ਮੱਧ ਦੇ ਆਖ਼ਰੀ ਭਾਗ ਵਿੱਚ ਚਾਰ ਆਯਤਾਂ ਸ਼ਾਮਲ ਹਨ ਜਿਨ੍ਹਾਂ ਵਿੱਚ ਉਸ ਸ਼ਬਦ ਦਾ ਪ੍ਰਯੋਗ ਹੋਇਆ ਹੈ ਜਿਸ ਦਾ ਅਨੁਵਾਦ “ਸੱਚ” ਕੀਤਾ ਗਿਆ ਹੈ, ਹਾਲਾਂਕਿ ਚੌਥੇ ਹਵਾਲੇ ਵਿੱਚ ਉਸ ਦਾ ਅਨੁਵਾਦ ਕੇਵਲ “ਸੱਚਾ” ਕੀਤਾ ਗਿਆ ਹੈ। ਉਨ੍ਹਾਂ ਚਾਰ ਆਯਤਾਂ ਵਿੱਚੋਂ ਸਭ ਤੋਂ ਆਖ਼ਰੀ ਇਹ ਦਰਸਾਉਂਦੀ ਹੈ ਕਿ “ਆਰੰਭ ਤੋਂ ਹੀ,” ਉਹ ਸ਼ਬਦ “ਸੱਚਾ” ਹੈ।

In the beginning in the creation story of Genesis one and two, The word “truth” though not directly written is represented in the final three words of the creation story, for each word begins with the letters, in order, that create the word “truth.” In the beginning was the word, and by Him were all things created, and the testimony of the creation in Genesis begins with the words, “In the beginning” and ends with three words representing the truths associated with an attribute of Christ that in Isaiah is defined as the proof that He is the one and only God.

Ntaub pib hauv zaj dab neeg txog kev tsim nyob hauv Chivkeeb ib thiab ob, lo lus “qhov tseeb” txawm tsis tau sau ncaj qha los, los nws yeej raug sawv cev nyob hauv peb lo lus kawg ntawm zaj dab neeg tsim ntawd, rau qhov txhua lo lus pib nrog cov ntawv, raws li txiav txim, uas tsim ua lo lus “qhov tseeb.” Thaum chiv thawj muaj Lo Lus, thiab txhua yam puav leej raug tsim los ntawm Nws, thiab zaj lus tim khawv ntawm txoj kev tsim nyob hauv Chivkeeb pib nrog cov lus hais tias, “Ntaub pib” thiab xaus nrog peb lo lus uas sawv cev rau cov tseeb uas cuam tshuam nrog ib yam cwj pwm ntawm Khetos uas nyob hauv Yaxayas raug txhais tias yog pov thawj tias Nws yog tib tug Vajtswv xwb.

The middle of the Bible (Psalms 117–119) begins in chapter 117 by referencing the truth that the beginning represents the end through its use of the word “truth.” The word is created by three letters which represent the everlasting gospel and the three angels’ messages, and identify the ending of the creation story. The end of the middle of the Bible is a presentation of the alphabet that the wonderful linguist produced to establish the understanding that what is now being revealed concerning His character is in agreement with the definition of the word revelation, for the Revelation of Jesus Christ is a message that is designed to present an aspect of Christ character that here-to-fore has not been fully recognized, if at all. The revelation is consistent with the lines of covenant history, for covenant history includes evidence of God’s effort to reveal Himself through names as His-story unfolded.

Tengahan Alkitab (Mazmur 117–119) dimulai pada pasal 117 dengan merujuk kepada kebenaran bahwa permulaan melambangkan kesudahan melalui penggunaan kata “kebenaran.” Kata itu dibentuk oleh tiga huruf yang melambangkan Injil kekal dan pekabaran tiga malaikat, serta menandai akhir dari kisah penciptaan. Bagian akhir dari tengah Alkitab merupakan suatu penyajian abjad yang dihasilkan oleh Sang Ahli Bahasa yang ajaib untuk menegakkan pengertian bahwa apa yang kini sedang diungkapkan mengenai tabiat-Nya adalah selaras dengan definisi kata wahyu, sebab Wahyu Yesus Kristus adalah suatu pekabaran yang dirancang untuk menyatakan suatu aspek dari tabiat Kristus yang hingga kini belum sepenuhnya dikenali, bahkan kalau pun pernah dikenali. Wahyu itu selaras dengan garis-garis sejarah perjanjian, sebab sejarah perjanjian mencakup bukti tentang usaha Allah untuk menyatakan diri-Nya melalui nama-nama sementara Kisah-Nya tersingkap.

> “The great principles of the law, of the very nature of God, are embodied in the words of Christ on the mount. Whoever builds upon them is building upon Christ, the Rock of Ages. In receiving the word, we receive Christ. And only those who thus receive His words are building upon Him. ‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘There is none other name under heaven, given among men, whereby we must be saved.’ Acts 4:12. Christ, the Word, the revelation of God,—the manifestation of His character, His law, His love, His life,—is the only foundation upon which we can build a character that will endure.” Mount of Blessings, 148.

> “Prinsip-prinsip agung hukum, yang berasal dari sifat Allah sendiri, diwujudkan dalam perkataan Kristus di atas bukit. Barangsiapa membangun di atasnya, ia membangun di atas Kristus, Gunung Batu segala zaman. Dengan menerima firman itu, kita menerima Kristus. Dan hanya mereka yang demikian menerima perkataan-Nya sedang membangun di atas Dia. ‘Karena tidak ada seorang pun yang dapat meletakkan dasar lain daripada dasar yang telah diletakkan, yaitu Yesus Kristus.’ 1 Korintus 3:11. ‘Dan keselamatan tidak ada di dalam siapa pun juga selain di dalam Dia, sebab di bawah kolong langit ini tidak ada nama lain yang diberikan kepada manusia yang olehnya kita dapat diselamatkan.’ Kisah Para Rasul 4:12. Kristus, Firman itu, penyataan Allah,—pernyataan tabiat-Nya, hukum-Nya, kasih-Nya, hidup-Nya,—adalah satu-satunya dasar yang di atasnya kita dapat membangun suatu tabiat yang akan bertahan.” Mount of Blessings, 148.

There is of course much more to address concerning this truth, but we will leave off here.

Go na le tse dintsi thata, mme gone, tse di tlhokang go buiwa mabapi le boammaaruri jo, fela re tla emisa fano.

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