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# The Book of Daniel - Number One-Hundred and Ninety-Seven

Kitap Daniel - Nombor Satu Ratus Sembilan Puluh Tujuh

Prophetic Unfolding’s: Christ’s Second Gathering and the Eschatological Role of Islam in Revelation’s Narrative

ꯃꯄꯨꯡ ꯄꯥꯎꯁꯤꯡꯒꯤ ꯑꯣꯏꯅ ꯃꯈꯜ ꯈꯟꯕ: ꯈ꯭ꯔꯥꯏꯁꯠꯀꯤ ꯑꯅꯤꯁꯨꯕ ꯈꯨꯝꯖꯤꯟꯕ ꯑꯃꯁꯨꯡ ꯔꯦꯚꯦꯂꯦꯁꯟꯒꯤ ꯋꯥꯔꯤ ꯐꯪꯕꯗ ꯏꯁ꯭ꯂꯥꯝꯒꯤ ꯑꯣꯏꯕ ꯑꯔꯣꯜ-ꯆꯥꯞꯄ ꯊꯧꯗꯥꯡ

Author

Jeff Pippenger

Published

April 29, 2024

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We are now identifying that one of the events represented by the seven thunders is the work of Christ gathering His people a second time, which He began to do in July, 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.

Sekarang kita sedang mengenal pasti bahawa salah satu peristiwa yang dilambangkan oleh tujuh guruh itu ialah pekerjaan Kristus menghimpunkan umat-Nya untuk kali yang kedua, yang mula dilakukan-Nya pada bulan Julai 2023. Sejarah Millerite menunjukkan bahawa pekerjaan ini dilaksanakan dengan peperangan Islam sebagai latar belakang bagi pekhabaran itu.

The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the third woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.

Mesej itu ialah Wahyu Yesus Kristus, yang dibuka meterainya sejurus sebelum masa percubaan berakhir, namun mesej itu disampaikan melalui (diletakkan dalam konteks) mesej malapetaka yang ketiga. Pada saat yang sama ketika Tuhan menghulurkan tangan-Nya untuk kali kedua pada tahun 1849, Sister White sedang mengulas tentang kegoncangan bangsa-bangsa yang murka, yang merupakan suatu lambang Islam.

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> “Disemba 16, 1848, Tuhan telah memberikan kepadaku suatu penglihatan tentang goncangan kuasa-kuasa langit. Aku melihat bahawa apabila Tuhan berkata ‘langit,’ dalam memberikan tanda-tanda yang dicatat oleh Matthew, Mark, dan Luke, Dia memang memaksudkan langit, dan apabila Dia berkata ‘bumi’ Dia memang memaksudkan bumi. Kuasa-kuasa langit ialah matahari, bulan, dan bintang-bintang. Semuanya memerintah di langit. Kuasa-kuasa bumi ialah mereka yang memerintah di atas bumi. Kuasa-kuasa langit akan digoncangkan oleh suara Tuhan. Kemudian matahari, bulan, dan bintang-bintang akan digerakkan keluar dari tempat-tempatnya. Mereka tidak akan lenyap, melainkan akan digoncangkan oleh suara Tuhan.

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Ahoro adur ma nokningrachi chapchap dinga dakaha seng∙sananiko dakgrikaha. Salgini watatani dingtange dingtange ong∙e pilak ra∙gatako man∙aha; unon anching Orion-o opegipa biapo salgiona nirokna man∙aha, ukooni Isolni ku∙rachakgipa gita ku∙rangba ong∙aha. Rongtalgipa Songnok ua opegipa biarangchi ong∙on re∙bagen. Anga nikaha je, a∙gilsakni bilrang da∙o dol∙dol ong∙enga, aro gimik obostarang pangchake re∙baenga. Dakgrikani, dakgrikani gimin katta, tari, okamaniani, aro sahatchigrikani, skanggipa ong∙e a∙gilsakni bilrangko dol∙dol ong∙atgen; uni ja∙man Isolni ku∙rang sal, ja, aro salgi sastrorangko dol∙atgen, aro ia a∙gilsakko mangmangba. Anga nikaha je, Europe-o bilrangni dol∙dol ong∙aniko, mitamrang skie agana gita, salgi bilrangni dol∙dol ong∙ani ine ong∙ja; indiba uan ka∙donggija jatniangrangni ka∙namgijagipa dol∙dol ong∙ani.” Early Writings, 41.

The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.

Seksejarawan meneguhkan bahawa apa yang menggoncangkan bangsa-bangsa Eropah pada tahun 1848 ialah kegiatan angkatan tentera Islam, kerana secara nubuatan mereka dilambangkan sebagai kuasa yang membangkitkan murka bangsa-bangsa. Dalam kesaksian pertama tentang Tuhan menghulurkan tangan-Nya untuk kali yang kedua dalam sejarah 1840 hingga 1844, pekabaran Seruan Tengah Malam tiba di perhimpunan perkhemahan Exeter. Dari situ hingga 22 Oktober 1844, pekabaran itu melanda sepanjang pesisir timur Amerika Syarikat seperti gelombang pasang. Pergerakan itu telah ditandai sebelumnya oleh kemasukan Kristus yang penuh kemenangan ke Yerusalem, dan seekor keldai telah membawa Kristus masuk ke Yerusalem.

The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the third woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”

Pesan Tangisan Tengah Malam melambangkan seluruh pesan nubuat Wahyu Yesus Kristus, tetapi Wahyu itu ditempatkan dalam konteks Islam dari celaka yang ketiga yang membangkitkan amarah bangsa-bangsa, kerana Islamlah yang membawa pesan yang merupakan Wahyu Yesus Kristus. Yesus ialah Singa daripada suku Yehuda, dan Dia terikat kepada pesan “keldai” itu.

> Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

> Yuda, saudara-saudaramu akan memuji engkau; tanganmu akan mencekik musuh-musuhmu; anak-anak ayahmu akan sujud di hadapanmu. Yuda ialah anak singa; dari mangsa, hai anakku, engkau telah naik; ia menunduk, ia merebahkan diri seperti singa, dan seperti singa tua; siapakah yang berani membangunkannya? Tongkat kerajaan tidak akan beranjak dari Yuda, dan pemberi hukum dari antara kakinya, sampai Silo datang; dan kepada-Nya bangsa-bangsa akan berkumpul. Ia menambatkan keledai mudanya pada pohon anggur, dan anak keledai betinanya pada pokok anggur pilihan; Ia membasuh pakaiannya dalam anggur, dan jubahnya dalam darah buah anggur: Matanya akan merah karena anggur, dan giginya putih karena susu. Kejadian 49:8–12.

It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.

Ngondzo wa vanhu wu hetiseka hi ku tirhisa Yuda. Kriste, tanihi Yuda, nakambe hi yena “Murhi wa vhinya,” naswona “murhi wa vhinya lowu hlawuriweke” wu bohiwile eka “ximbongolwana xa mbhongolo.” “Tinguvu” ta yena ti hlantswiwe hi “vhinyo,” lebyi a byi ri “ngati ya madiriva.” Kriste u sungule ku halata ngati ya Yena eGetsemani, loko a hufule ngati, naswona Getsemani swi vula “xikhamelo xa mitlhwari.” Ku sukela eGetsemani ku ya exihambanweni u halate ngati ya Yena ya nkoka leswaku a hlengeleta vanhu hinkwavo eka Yena.

> Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.

> “Sekaranglah penghakiman atas dunia ini: sekarang juga penguasa dunia ini akan dilemparkan ke luar. Dan Aku, apabila Aku ditinggikan dari bumi, akan menarik semua orang datang kepada-Ku.” Hal ini dikatakan-Nya untuk menyatakan dengan kematian yang bagaimana Ia akan mati. Yohanes 12:31–33.

Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.

Kristusbe kam ka lawan ia baroh ki briew sha U hi ka long ka jingtrei kaba don ar bynta; namar U nyngkong U lum ia ki “nonglahtuid jong ka Israel,” bad nangta U pyndonkam ia ki kum ka ensign ban khring ia kawei pat ka kynhun langbrot jong U.

> I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.

> Ndzi ri murisi lonene, naswona ndza tinyanya tihamba ta mina, kutani na tona ta ndzi tinyanya. Kukotisa Tatana a ndzi tinyanyaka, na mina ndzi n’wi tinyanya Tatana; naswona ndzi nyikela vutomi bya mina hikwalaho ka tihamba. Nakambe ndzi ni tihamba tin’wana, leti nga riki ta xibaya lexi; na tona ndzi fanele ku ti tisa, naswona ti ta yingisa rito ra mina; kutani ku ta va ni xibaya xin’we, ni murisi un’we. Yohane 10:14–16.

The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.

Le ba likete tse lekgolo le mashome a mane a metso e mene ke “dinku” tse mo tsebang. “Dinku tse dingwe” ke letsomane la gagwe le le tswang mo Babelona fa le bona le go utlwa folaga. Pele ga a tsholetsa folaga ya gagwe, e leng dinku tsa gagwe, o simolola ka go di phutha la bobedi. Mola oo wa hisetori e e boitshepo o tsamaisana le ditemana tsa lesome le boraro go ya go lesome le botlhano tsa Daniele kgaolo ya lesome le mongwe, mme ka jalo o tsamaisana le hisetori e e fitlhegileng ya temana ya masome a mane. O emela mola wa lonaka lwa boammaaruri lwa Boprotestanta lo lo tsamayang mo teng ga hisetori ya lonaka lwa Boprotestanta jo bo tlhanogileng, lonaka lwa Rephabolikhi lo lo tlhanogileng le go goroga ga seaka sa Turo, fela pele ga molao wa Tshipi wa temana ya masome a mane le bongwe. Mola wa lonaka lwa boammaaruri lwa Boprotestanta o emela bobedi hisetori le molaetsa kwa go lone ba ba dikete tsotlhe tse lekgolo le mashome a mane a metso e mene ba bewa sekano.

The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.

“Orang-orang buangan Israel” melambangkan satu golongan yang bertentangan dengan “perhimpunan para pencemooh”, sebagaimana Yeremia mengenal pasti mereka, atau sebagai “rumah ibadat Iblis” sebagaimana Yohanes mengenal pasti mereka dalam Wahyu fasal dua dan tiga, tempat jemaat Smirna dan Filadelfia ditujukan. Orang Filadelfia melambangkan “seratus empat puluh empat ribu” dalam Wahyu fasal tujuh, dan Smirna ialah “khalayak yang besar” dalam fasal yang sama, yang tidak dapat dihitung bilangannya. Kedua-dua golongan orang tebusan pada akhir zaman itu berada dalam pertentangan dengan mereka yang berdusta, yang berada dalam rumah ibadat Iblis, dan yang mendakwa bahawa mereka ialah umat Allah, kerana mereka mengatakan bahawa mereka ialah orang Yahudi.

The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.

Barisan tanduk Protestan yang sejati terdiri daripada pertikaian yang wujud antara mereka sendiri dengan umat perjanjian terdahulu yang pada waktu itu sedang dilewati. Dalam sejarah yang sama, orang-orang yang setia juga berada dalam pertikaian dengan barisan Protestantisme yang murtad dan Katolik. Ketiga-tiga entiti keagamaan itu mewakili naga, binatang, dan nabi palsu pada peringkat mikro dalam barisan tanduk Protestan yang sejati.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.

> “Ndzi vone kereke ya vito ntsena ni Vaadivenda va vito ntsena, kukotisa Yudasi, va ta hi xenga va hi nyiketa eka Vakatoliki leswaku va kuma nkucetelo wa vona ku ta lwisana ni ntiyiso. Kutani vakwetsimi va ta va vanhu lava nga twaliwiki ngopfu, lava Vakatoliki va nga va tiviki ngopfu; kambe tikereke ni Vaadivenda va vito ntsena lava tivaka ripfumelo ra hina ni mikhuva ya hina (hikuva a va hi venga hikwalaho ka Savata, hikuva a va nga swi koti ku yi kaneta) va ta xenga vakwetsimi va tlhela va va mangalela eka Vakatoliki tanihi lava honisaka swiyimo leswi vekiweke hi vanhu; hi leswaku, va hlayisa Savata naswona va honisa Sonto.” Spalding and Magan, 1, 2.

We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.

Kitel kuma a mai angkom le hih thu hi, mahse chutia kan hrilh lai khan “nominal church” tih ṭawngkam leh “nominal Adventist” tih ṭawngkamte chu Sister White-in a thumal a ziak lai hunah awm dan leh hman dan dang nei an ni tih kan hriat chhuak tawh a. Nimahsela zawlneite chuan anmahni hun chanchin aia ni tawh lo, ni hnuhnung lam atan zualin an sawi ṭhin a; chuvangin he thuah hian ni hnuhnung lama nominal church chu Protestant pawl kalh tawh, awm dân bo tawh chu a ni ang. “Nominal” tih awmzia chu “hminga chauh” tihna a ni.

The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.

Gereja yang disebut Protestan berhenti memprotes Roma pada tahun 1844, ketika mereka memberontak terhadap masuk ke Tempat Mahakudus oleh iman, di mana mereka seharusnya dapat mengenali bahwa Sabat hari ketujuh adalah hari ibadah yang benar. Sebaliknya, mereka mempertahankan penyembahan matahari, yang merupakan tanda Katolik. Mustahil untuk “memprotes” Roma, yang merupakan satu-satunya definisi dari kata “Protestan,” jika Anda telah menerima lambang kewibawaannya, yang oleh gereja Roma berulang kali telah dinyatakan sebagai kewenangannya untuk mengubah hari ibadah dalam Alkitab dari Sabat hari ketujuh menjadi hari Minggu.

“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.

« Les Adventistes de nom » sont ceux qui se déclarent Adventistes du Septième Jour, mais ils sont aussi identifiés à Judas, symbole du disciple qui a trahi sa profession. L’Église adventiste nominale du Septième Jour haïra les « saints », et alors ces saints « seront » « un peuple obscur ». Ils haïssent les saints obscurs « à cause du sabbat », vérité qu’ils ne peuvent « réfuter ». Dans l’histoire de Sister White, la vérité du sabbat était le sabbat du septième jour, mais elle typifie la vérité du sabbat des derniers jours, qui ne peut être réfutée, et c’est la doctrine qui fut d’abord rejetée par l’Adventisme laodicéen du Septième Jour dans sa rébellion de 1863. Cette doctrine fut la première vérité fondamentale découverte par William Miller, et elle représente les vérités fondamentales de l’Adventisme dans lesquelles les Adventistes nominaux refusent de marcher, comme le représentent les anciens sentiers de Jérémie. Cette vérité du sabbat est les « sept temps » de Lévitique vingt-six.

The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.

Garis Protestanisme sejati yang terdiri atas Filadelfia dan Smirna dikhianati oleh mereka yang dilambangkan sebagai Yudas. Yudas bersepakat untuk mengkhianati Yesus tiga kali, dengan demikian menandai suatu pengkhianatan yang progresif, yang mendahului dan mencapai puncaknya di salib. Ayat enam belas dari Daniel sebelas melambangkan undang-undang hari Minggu, yang ditipologikan oleh salib. Oleh sebab itu, dalam ayat-ayat yang mengarah kepada undang-undang hari Minggu pada ayat enam belas, yang juga adalah undang-undang hari Minggu pada ayat empat puluh satu, suatu pengkhianatan tiga tahap didatangkan atas orang-orang kudus pada akhir zaman. Pengkhianatan itu terjadi selama masa ketika Tuhan sedang mengumpulkan panji-Nya pada akhir zaman untuk kedua kalinya.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.

> Pada hari itu akan ada suatu tunas akar Isai, yang akan berdiri sebagai panji bagi bangsa-bangsa; kepada-Nya bangsa-bangsa lain akan mencari: dan perhentian-Nya akan mulia. Maka akan terjadi pada hari itu, bahwa Tuhan akan mengulurkan tangan-Nya untuk kedua kalinya guna mendapatkan kembali sisa umat-Nya, yang masih tinggal, dari Asyur, dan dari Mesir, dan dari Patros, dan dari Kush, dan dari Elam, dan dari Sinear, dan dari Hamat, dan dari pulau-pulau di laut. Dan Ia akan mendirikan suatu panji bagi bangsa-bangsa, dan akan mengumpulkan orang-orang Israel yang terbuang, dan menghimpunkan orang-orang Yehuda yang terserak dari keempat penjuru bumi. Kecemburuan Efraim pun akan lenyap, dan para lawan Yehuda akan dilenyapkan: Efraim tidak akan cemburu kepada Yehuda, dan Yehuda tidak akan mengganggu Efraim. Tetapi mereka akan menyerbu lereng orang Filistin ke arah barat; bersama-sama mereka akan merampasi orang-orang di sebelah timur: mereka akan mengulurkan tangan mereka atas Edom dan Moab; dan bani Amon akan takluk kepada mereka. Yesaya 11:10–14.

Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.

Yesaya mengenal pasti latar sejarah bagi petikan ini dalam ayat sepuluh, melalui ungkapan “pada hari itu.” Oleh itu, “hari” tersebut telah dikenal pasti dalam ayat-ayat yang mendahului ayat sepuluh. Apabila kita menelusuri naratif nubuat khusus ini kembali kepada suatu rujukan yang membolehkan kita mengenal pasti bilakah “hari itu” berlaku, kita sampai kepada ayat satu, pasal sepuluh.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

> Celakalah orang yang menetapkan ketetapan-ketetapan yang tidak adil, dan yang menuliskan penindasan yang telah mereka tetapkan. Yesaya 10:1.

Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:

Srɔfo White ka kyerɛ sɛ “ahyɛde a ɛnteɛ” a ɛwɔ saa kyerɛwsɛm yi mu no ne Kwasida mmara a ɛrenba ntɛm no:

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

> “Sabata ya sanamu imewekwa, kama vile sanamu ya dhahabu ilivyowekwa katika tambarare za Dura. Na kama Nebukadneza, mfalme wa Babeli, alivyotoa amri kwamba wote ambao hawangesujudu na kuiabudu sanamu hiyo wauawe, ndivyo tangazo litakavyotolewa kwamba wote ambao hawataiheshimu taasisi ya Jumapili wataadhibiwa kwa kifungo na kifo. Hivyo Sabato ya Bwana inakanyagwa chini ya miguu. Lakini Bwana ametangaza, ‘Ole wao wawekanao amri zisizo za haki, na kuandika mazito ambayo wameyaagiza’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before He brings His executive judgment at the unrighteous decree, which is the Sunday law.

Boemo bja Morena a kgoboketša batho ba gagwe la bobedi bo beilwe historing ya kgauswi ya tlalelo ya molao wa Lamorena, gobane go temana ya lesomepedi ya kgaolo ya lesome, Jesaya o bolela ka Morena a fetša modiro gare ga batho ba gagwe pele a tliša kahlolo ya gagwe ya phethagatšo ge go bewa taelo e sa lokago, yeo e lego molao wa Lamorena.

> Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.

> Nyene, edwɔ sɛ, sɛ Awurade awie ne nnwuma nyinaa wɔ bepɔw Sion ne Yerusalem so a, mɛtwe Asiria hene no koma ahomaso aba ne so, ne anuonyam a ɛwɔ n’aniwa ahantan mu. Yesaia 10:12.

The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.

“Kerja atas Sion dan atas Yerusalem”, yang Tuhan “laksanakan” sebelum hukuman atas kepausan dimulai pada undang-undang Hari Minggu, ialah pemeteraian atas seratus empat puluh empat ribu orang. Dalam Yehezkiel pasal sembilan, orang yang membawa tempat tinta juru tulis itu berjalan melintasi Yerusalem sambil membubuhkan suatu tanda atas mereka “yang berkeluh kesah dan menangis karena segala kekejian yang dilakukan di negeri itu” dan di dalam gereja. Pekerjaan itu mencakup proses Tuhan mengumpulkan kembali orang-orang buangan Israel untuk kedua kalinya. Ia menghimpunkan mereka dari keempat penjuru bumi, dan “keempat penjuru bumi” itu dilambangkan oleh delapan wilayah geografis. Delapan adalah lambang dari proses pengujian patung binatang itu, dengan demikian menunjukkan bahwa pengumpulan terakhir dari mereka yang akan menjadi panji itu berlangsung selama masa ketika ujian patung binatang itu sedang dilaksanakan di bumi.

The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.

Ukubambana okumelwe ngu-“Efrayimu” “ongamhawukeliyo uJuda, noJuda” “ongamkhathaziyo uEfrayimu,” kwenzeka lapho izitha zikaJuda zisikwa. Ngokwesiprofetho, abantu besivumelwano sokuqala, abamelwe nguJuda, noma isinagoge likaSathane, noma ibandla labaklolodayo, noma amaProthestani omlando wamaMillerite, noma amaJuda omlando kaKristu, “bayasikwa” ekudumazekeni kokuqala. Lapho uJeremiya emela lowo mlando uqobo, wayalelwa ukuthi wayengeke aphinde abuyele ebandleni labaklolodayo, nakuba bona babengabuya kuye uma bekhetha ukuphenduka.

From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.

Desde el 18 de julio de 2020 hasta la ley dominical, el Señor reúne por segunda vez a Su pueblo del tiempo del fin. Lo reúne de alrededor del mundo, durante un período en el cual está terminando toda Su obra sobre Judá y Jerusalén. En ese tiempo de sellamiento, el pueblo de Dios del tiempo del fin será oscuro; pero, no obstante, será confrontado por una triple unión que se opone a su obra.

Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.

Ukatholika bulisilo lenhlanganisela ephindwe kathathu, futhi enye yamadodakazi alo yileso sigaba uDadewethu White asichaza njengebandla elingelamagama kuphela. Bamele umprofethi wamanga. Ama-Adventist aseLawodikeya angelamagama kuphela, amelwe nguJudasi, angudrako kulokhu kumelwa. Ukuvukela kuka-1863 kwafanekiselwa ukuvukela kuka-Israyeli wasendulo eKadeshi lokuqala, lapho bekhetha ukwala umlayezo kaJoshuwa noKalebi babuyela eGibhithe. IGibhithe liwuphawu lukadrako.

> Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

> Wahai anak manusia, hadapkanlah wajahmu terhadap Firaun, raja Mesir, dan bernubuatlah terhadap dia, dan terhadap seluruh Mesir. Berkatalah dan katakanlah: Beginilah firman Tuhan ALLAH: Lihatlah, Aku menentang engkau, hai Firaun, raja Mesir, naga besar yang berbaring di tengah-tengah sungai-sungainya, yang berkata, Sungai milikku adalah milikku sendiri, dan aku telah membuatnya bagi diriku sendiri. Yehezkiel 29:2, 3.

The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.

Pemberontakan di Kadesh melambangkan ujian yang kesepuluh dalam suatu proses pengujian yang mengakibatkan penolakan dan kematian umat pilihan yang telah dibawa keluar dari Mesir, dan menubuatkan ujian terakhir dari suatu proses pengujian yang ditimpakan ke atas Adventisme Millerit Filadelfia pada 22 Oktober 1844 dan berakhir dengan pemberontakan tahun 1863. Pada bagian paling akhir sejarah Israel purba, orang-orang Yahudi “berseru, ‘Enyahkan Dia, enyahkan Dia, salibkan Dia’. Pilatus berkata kepada mereka, ‘Haruskah aku menyalibkan Rajamu?’ Imam-imam kepala menjawab, ‘Kami tidak mempunyai raja selain Kaisar.’” Dalam pemberontakan yang pertama dan pemberontakan yang terakhir, umat perjanjian yang dahulu itu memilih untuk mengidentifikasikan suatu lambang naga (Mesir dan Roma kafir) sebagai raja mereka.

On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His Divinity to their humanity.

Pa Julai 18, 2020, “ol hasmaki bilong Juda” “i bin kat i go,” na tempel bilong wan handret foti-fo tausend i bin sanap. Olgeta samting i stap yet em tasol olsem tempel i mas kamap klin, bilong redim rot long Mesa Bilong Kontrak i kam wantu long tempel bilong Em. Tempel bilong histri bilong Millerite i bin wokim insait long foti-sikis yia, stat long 1798 i go inap long 1844. Long namba wan bikpela hevi bilong tingting long Epril 19, 1844, ol Protestan i bin kat i go na ol i kamap hap bilong sinagog bilong Seten, kibung bilong ol man bilong lap scoff, wanpela pikinini meri bilong Rom. Stat long dispela taim i go inap long Oktoba 22, 1844, wanpela proses bilong mekim i kamap klin i bin kamap paslain long ol husat i stap gut long bilip i bihainim Krais i go insait long Hap i Holi Tru, bai Em inapim wok bilong bungim Godhed bilong Em wantaim humaniti bilong ol.

The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.

Litória o mohuta wa nnete wa Boprotšetanta, wo o kgoboketšwago la bobedi pejana fela ga taelo ya go se loke, gore ba tle ba be sefoka seo Modimo a se šomišago go bitša mohlape wa Gagwe o mongwe gore o tšwe Babilona, bo direga mo nakong yeo dinaka tša Mmarephaboliki le tša Boprotšetanta tšeo di tlogilego tumelong di kopanago, di dira bootswa bja semoya, ka go rialo di fetoga nama e tee, goba tempele e tee, yeo e lego seswantšho sa sebata. Ka yona nako yeo, tempele ya Modimo e sa le e boptšwa e le seswantšho sa Kriste.

We will continue this study in the next article.

Kita akan meneruskan kajian ini dalam artikel yang seterusnya.

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.

> ព្រះបន្ទូល​ដែល​មកដល់​យេរេមា​ពី​ព្រះយេហូវ៉ា ដោយ​មាន​ព្រះបន្ទូល​ថា៖ «ចូរ​ឈរ​នៅ​មាត់​ទ្វារ​ព្រះវិហារ​របស់​ព្រះយេហូវ៉ា ហើយ​ប្រកាស​ព្រះបន្ទូល​នេះ​នៅ​ទីនោះ ដោយ​និយាយ​ថា ចូរ​ស្តាប់​ព្រះបន្ទូល​របស់​ព្រះយេហូវ៉ា អស់​អ្នក​ស្រុក​យូដា​ទាំងឡាយ ដែល​ចូល​តាម​ទ្វារ​ទាំងនេះ​មក​ថ្វាយបង្គំ​ព្រះយេហូវ៉ា។ ព្រះយេហូវ៉ា​នៃ​ពលបរិវារ ជា​ព្រះ​នៃ​អ៊ីស្រាអែល ទ្រង់​មាន​ព្រះបន្ទូល​ដូច្នេះ​ថា៖ ចូរ​កែប្រែ​ផ្លូវ​របស់​អ្នក​រាល់​គ្នា និង​អំពើ​របស់​អ្នក​រាល់​គ្នា ហើយ​យើង​នឹង​ឲ្យ​អ្នក​រាល់​គ្នា​ស្នាក់នៅ​ក្នុង​ទីនេះ។ កុំ​ទុក​ចិត្ត​លើ​ពាក្យ​កុហក ដោយ​ពោល​ថា “ព្រះវិហារ​របស់​ព្រះយេហូវ៉ា ព្រះវិហារ​របស់​ព្រះយេហូវ៉ា ព្រះវិហារ​របស់​ព្រះយេហូវ៉ា នេះ​ហើយ”។ ដ្បិត បើ​អ្នក​រាល់​គ្នា​កែប្រែ​ផ្លូវ​របស់​អ្នក​រាល់​គ្នា និង​អំពើ​របស់​អ្នក​រាល់​គ្នា​ដោយ​ពិតប្រាកដ​មែន បើ​អ្នក​រាល់​គ្នា​កាត់ក្ដី​ដោយ​យុត្តិធម៌​ពិតប្រាកដ​រវាង​មនុស្ស​ម្នាក់ និង​អ្នក​ជិតខាង​របស់​គាត់ បើ​អ្នក​រាល់​គ្នា​មិន​សង្កត់សង្កិន​ជន​បរទេស កូន​កំព្រា និង​ស្ត្រី​មេម៉ាយ ហើយ​មិន​បង្ហូរ​ឈាម​មនុស្ស​ឥត​ទោស​នៅ​ទីនេះ ព្រមទាំង​មិន​ដើរ​តាម​ព្រះ​ដទៃ​ទៀត​ដើម្បី​នាំ​អន្តរាយ​ដល់​ខ្លួន​ឯង​ទេ នោះ​យើង​នឹង​ឲ្យ​អ្នក​រាល់​គ្នា​ស្នាក់នៅ​ក្នុង​ទីនេះ ក្នុង​ស្រុក​ដែល​យើង​បាន​ប្រទាន​ដល់​បុព្វបុរស​របស់​អ្នក​រាល់​គ្នា អស់កល្ប​ជានិច្ច។ មើល​ចុះ អ្នក​រាល់​គ្នា​ទុក​ចិត្ត​លើ​ពាក្យ​កុហក ដែល​ឥត​មាន​ប្រយោជន៍​អ្វី​សោះ។ តើ​អ្នក​រាល់​គ្នា​នឹង​លួច សម្លាប់ ប្រព្រឹត្ត​អំពើ​ផិតក្បត់ ស្បថ​ក្លែងក្លាយ ថ្វាយ​គ្រឿង​ក្រអូប​ដល់​ព្រះបាល ហើយ​ដើរ​តាម​ព្រះ​ដទៃ​ទៀត​ដែល​អ្នក​រាល់​គ្នា​មិន​ស្គាល់ រួច​មក​ឈរ​នៅ​ចំពោះ​មុខ​យើង​ក្នុង​ព្រះវិហារ​នេះ ដែល​ត្រូវ​បាន​ហៅ​តាម​នាម​យើង ហើយ​និយាយ​ថា “យើង​ត្រូវ​បាន​រំដោះ​ហើយ” ដើម្បី​ប្រព្រឹត្ត​អំពើ​គួរ​ស្អប់ខ្ពើម​ទាំងនេះ​ទាំងអស់​ឬ? តើ​ព្រះវិហារ​នេះ ដែល​ត្រូវ​បាន​ហៅ​តាម​នាម​យើង បាន​ក្លាយ​ជា​រូង​ចោរ​នៅ​ក្នុង​ភ្នែក​របស់​អ្នក​រាល់​គ្នា​ឬ? មើល​ចុះ សូម្បី​តែ​យើង​ផ្ទាល់​ក៏​បាន​ឃើញ​ដែរ» នេះ​ជា​ព្រះបន្ទូល​របស់​ព្រះយេហូវ៉ា។

> But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.

> “Lílah an hna hmunah, Shiloh-a a awm kha va kal ula, khawi hmunah nge ka hming ka dah hmasak ber a ni; chutah chuan ka mite Israel sual avangin eng nge ka tih kha en rawh u. Tichuan tunah hian, nangni in thil tih zawng zawng hi in tih avangin, Lalpa’n a ti a, kei chuan zingkawng takin ka tho va, ka lo sawi tawh che u a; mahse in ngaihsak lo; ka ko che u a, mahse in chhanna lo. Chuvangin he in, ka hming puina, in rinna awmna, leh keimahni’n in hnênah leh in pu pate hnênah ka pêk hmun hi, Shiloh ka tih anga ka ti ang. Tin, in unau zawng zawng, Ephraim thlah zawng zawng ka hnawt chhuah angin, ka mit hma atangin ka hnawt chhuak ang che u. Chuvangin he mite tân hian tawngtai suh; an tân auhna emaw, tawngtaina emaw hlân suh; kei hnênah inlawmna siam suh: ka ngaihthlâk dawn lo che. Judah khawpuiah leh Jerusalem kawngzawlahte an tih chu i hmu lo’m ni? Jeremiah 7:1–17.”

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