Article

# Elijah - Number One

Элиа — Нэг Дугаар Нэг

The First and Last

Yang Awal dan Yang Akhir

Author

Jeff Pippenger

Published

July 31, 2023

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The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.

Киротиботи Аҳди Қадим ваъдаи зуҳури пайғамбар Илёсро бо паёме пеш аз рӯзи бузург ва даҳшатноки Худованд баён мекунад.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> “Lihatlah, Aku akan mengutus kepadamu nabi Elia sebelum datangnya hari TUHAN yang besar dan dahsyat itu. Maka ia akan membuat hati bapa-bapa berbalik kepada anak-anaknya, dan hati anak-anak kepada bapa-bapanya, supaya jangan Aku datang memukul bumi dengan kutuk.” Maleakhi 4:5, 6.

The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.

Nna Baebele e bua ka phepafalo gore “letsatsi le legolo e bile le le boitshegang la Morena,” kgotsa “phutso” e Modimo a “tlang go itaya lefatshe ka yone,” gape le emetswe ka tshwantshetso e le “mauba a supa a bofelo” kgotsa “bogale jwa Modimo” mo bukeng ya Tshenolo. Kgaolo ya lesome le botlhano ya Tshenolo e itsise seemo sa boperofeti se se isang go tshololweng ga mauba a magolo le a a boitshegang a supa a bofelo a kgaolo ya lesome le borataro.

> And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

> Ndzi tlhela ndzi vona xikombiso xin’wana etilweni, lexikulu ni lexo hlamarisaka, tintsumi ta nkombo leti a ti ri ni makhombo ya nkombo yo hetelela; hikuva eka wona ku hetiseka vukarhi bya Xikwembu.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

> Ва мин ӯ мисли дарёи шишагинеро, ки бо оташ омехта буд, дидам; ва онҳоеро, ки бар ҳайвон, ва бар сурати он, ва бар нишони он, ва бар шумораи номи он ғалаба ёфта буданд, дидам, ки бар он дарёи шишагин истода, чангуҳои Худоро дар даст доштанд. Ва онҳо суруди Мусо, бандаи Худо, ва суруди Барраро мехонданд ва мегуфтанд: Аъмоли Ту бузург ва аҷоиб аст, эй Худованд Худои Қодири Мутлақ; роҳҳои Ту одилона ва ҳақ аст, эй Подшоҳи муқаддасон. Кист, ки аз Ту, эй Худованд, натарсад ва номи Туро ҷалол надиҳад? зеро танҳо Ту муқаддасӣ; зеро ҳамаи халқҳо омада, пеши Ту саҷда хоҳанд кард; зеро довариҳои Ту зоҳир гардидааст.

> And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.

> ꯃꯁꯤꯒꯤ ꯃꯇꯨꯡꯗ ꯑꯩꯅ ꯌꯦꯡꯂꯛꯄꯗꯥ, ꯑꯃꯁꯨꯡ ꯌꯦꯡꯎ, ꯇꯥꯈꯤꯕꯁꯤꯗ ꯑꯆꯨꯝꯕ ꯁꯥꯛꯁꯤꯒꯤ ꯐꯤꯕꯝ ꯃꯤꯄꯨꯡ ꯇꯥꯕꯔꯅꯦꯛꯂꯒꯤ ꯂꯥꯏꯁꯪ ꯍꯥꯡꯂꯛꯈꯤ꯫ ꯑꯗꯨꯒ ꯂꯥꯏꯁꯪꯗꯒꯤ ꯃꯂꯦꯝ ꯇꯔꯦꯠ ꯇꯧꯔꯤꯕ ꯑꯦꯟꯖꯦꯜ ꯇꯔꯦꯠ ꯄꯨꯔꯛꯈꯤ, ꯃꯈꯣꯏ ꯃꯂꯦꯝ ꯇꯔꯦꯠ ꯄꯨꯔꯤꯡꯂꯤ, ꯃꯁꯥꯅ ꯑꯆꯨꯝꯕ ꯑꯃꯁꯨꯡ ꯑꯉꯥꯡꯕ ꯂꯤꯅꯦꯟ ꯐꯤ ꯐꯤꯕ, ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏꯒꯤ ꯈꯨꯖꯦꯛꯇ ꯁꯅꯥꯒꯤ ꯈꯥꯟꯗꯨꯟ ꯈꯨꯗꯨꯝꯂꯦ꯫ ꯑꯗꯨꯒ ꯁꯦꯝꯒꯠꯄ ꯃꯔꯤ ꯃꯆꯥꯁꯤꯡꯒꯤ ꯑꯃꯅ ꯑꯦꯟꯖꯦꯜ ꯇꯔꯦꯠꯇ ꯁꯅꯥꯒꯤ ꯐꯥꯏꯜ ꯇꯔꯦꯠ, ꯑꯦꯄꯨꯝꯕꯅꯥ ꯍꯥꯏꯕ ꯂꯩꯇꯅꯥ ꯌꯥꯎꯔꯤꯕ ꯑꯃꯁꯨꯡ ꯃꯇꯝ ꯑꯁꯦꯡꯕꯥ ꯃꯇꯝꯗ ꯍꯤꯡꯂꯤꯕ ꯑꯇꯩ ꯉꯥꯛꯄꯒꯤ ꯈꯨꯠꯂꯥꯏꯕ ꯄꯤꯈꯤ꯫ ꯑꯗꯨꯒ ꯂꯥꯏꯁꯪꯁꯤ ꯑꯇꯩ ꯉꯥꯛꯄꯒꯤ ꯃꯐꯝꯗꯒꯤ ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯄꯥꯡꯒꯜꯗꯒꯤ ꯃꯩꯑꯨ ꯊꯣꯛꯂꯒꯥ ꯄꯤꯛꯈꯤ; ꯑꯃꯁꯨꯡ ꯑꯦꯟꯖꯦꯜ ꯇꯔꯦꯠꯀꯤ ꯃꯂꯦꯝ ꯇꯔꯦꯠ ꯂꯣꯏꯁꯤꯟꯗ꯭ꯔꯤꯡꯒꯤ ꯃꯇꯨꯡꯗ, ꯃꯤ ꯑꯃꯠꯇꯅ ꯂꯥꯏꯁꯪꯗ ꯆꯪꯕ ꯉꯝꯗꯦ꯫ ꯔꯦꯚꯦꯂꯦꯁꯟ 15:1–8꯫

The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”

Sebab “tiada seorang pun dapat masuk ke dalam bait suci itu, sampai ketujuh malapetaka dari ketujuh malaikat itu diselesaikan” ialah kerana kesempatan untuk memperoleh keselamatan berakhir apabila bait suci itu dipenuhi asap dalam fasal lima belas. Masa percubaan yang diberikan kepada umat manusia untuk bertaubat dan menemukan keselamatan pada ketika itu pun tamat. Apabila titik waktu itu tercapai, “hari Tuhan yang besar dan dahsyat” yang disebut Yohanes sebagai “ketujuh malapetaka yang terakhir” dicurahkan sebelum Kedatangan Kristus yang Kedua. Maleakhi menyebut hari itu “dahsyat,” dan Yesaya mengenal pastinya sebagai “pekerjaan-Nya yang ganjil.”

> For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.

> Sebane Morena o tla ema joalokaha a ile a etsa thabeng ea Perazime; o tla halefa joalokaha a ile a etsa phuleng ea Gibeone, hore a tle a etse mosebetsi oa hae, e leng mosebetsi oa hae o sa tloaelehang; le hore a phethise ketso ea hae, e leng ketso ea hae e sa tloaelehang. Joale, ka hona, le se ke la e-ba basomi, esere litlamo tsa lōna tsa tiisoa; hobane ke utloile ho Morena, Molimo oa makhotla, timetso e reriloeng, e leng e behiloeng holim’a lefatše lohle. Esaia 28:21, 22.

Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.

ဆန်းကြယ်သော ဘုရားသခင်၏ “ထူးဆန်းသော အမှု” သည် “မြေကြီးတစ်လုံးလုံး” ကို ခြုံငုံလွှမ်းမိုးသော်လည်း၊ ကပ်ဘေးများ သွန်းလောင်းခြင်းသည် တိုင်းနိုင်ငံတစ်နိုင်ငံ၏ ပုန်ကန်မှုနှင့် ဆက်နွှယ်နေကြောင်း ဗျာဒိတ်တော်က ထင်ရှားစွာ ဖော်ပြထားသည်။

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Ditjhaba tša dinaga di tla latela mohlala wa United States. Le ge yena a etelela pele, fela bothata bjoo bo swanago bo tla wela godimo ga batho ba rena dikarolong tšohle tša lefase.” Testimonies, volume 6, 395.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Apabila Amerika, negeri kebebasan beragama, bersatu dengan Kepausan dalam memaksa hati nurani dan memaksa manusia untuk menghormati sabat palsu itu, maka rakyat dari setiap negeri di seluruh muka bumi akan dituntun untuk mengikuti teladannya.” Testimonies, jilid 6, 18.

Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.

Setiap bangsa akan memenuhi cawan masa percobaan mereka, tetapi “penghakiman-penghakiman Allah” yang Sister White kenali sebagai “kehancuran nasional”, “masa penghakiman-penghakiman kebinasaan Allah”, sebagaimana ia juga menyebut sejarah yang dimulai pada hukum Minggu di Amerika Serikat, bukanlah ketujuh malapetaka terakhir.

> “A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

> “Waktu akan datang apabila hukum Tuhan, dalam suatu pengertian yang khusus, akan dibatalkan di negeri kita. Para penguasa bangsa kita, melalui ketetapan perundang-undangan, akan memberlakukan hukum Minggu, dan dengan demikian umat Tuhan akan dibawa ke dalam bahaya besar. Apabila bangsa kita, dalam dewan-dewan legislatifnya, menetapkan undang-undang untuk mengikat hati nurani manusia berkenaan dengan hak-hak keagamaan mereka, dengan memaksakan pemeliharaan hari Minggu, dan mengerahkan kuasa yang menindas terhadap mereka yang memelihara Sabat hari ketujuh, maka hukum Tuhan akan, untuk segala maksud dan tujuan, dibatalkan di negeri kita; dan kemurtadan nasional akan diikuti oleh kehancuran nasional.” Review and Herald, 18 Desember 1888.

The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.

Duma do Nyame, a Nua White frɛ no “ɔman mu sɛe,” fi ase wɔ ɔman no Memeneda mmara no mu, na ɛhyɛ ase ma Onyankopɔn “dwuma nwanwasoɔ” no; nanso Onyankopɔn dwuma nwanwasoɔ no, pɔtee no, ne ɔhaw ason a etwa to no. Mfoni a edi mu koraa fa Onyankopɔn dwuma nwanwasoɔ ho no da adi bere a wɔde ogye a efi Misraim no ka Onyankopɔn atemmu ahyɛnsode no ho. Misraim ɔhaw no, ɛwom sɛ na ɛyɛ du de, nanso na wɔakyekyɛ mu. Wɔmaa abiɛsa a edi kan no daa nso fi ason a aka no ho. Enti, ogye a efi Misraim no kyerɛ bere bi a wɔde ɔhaw abiɛsa a edi kan no gyina hɔ ma no, a efi ase wɔ United States ɔman no mu sɛe no mu, na ɛtoa so kosi sɛ Michael begyina atifi na adasamma sɔhwɛ bere no ato mu.

> “God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.

> “Pengadilan Allah akan ditimpakan ke atas mereka yang berusaha menindas dan membinasakan umat-Nya. Panjang sabar-Nya terhadap orang fasik menjadikan manusia makin berani dalam pelanggaran, namun hukuman mereka tetap pasti dan dahsyat karena lama ditangguhkan. ‘TUHAN akan bangkit seperti di gunung Perasim, Ia akan murka seperti di lembah Gibeon, untuk melakukan pekerjaan-Nya, pekerjaan-Nya yang ajaib; dan untuk melaksanakan perbuatan-Nya, perbuatan-Nya yang ganjil.’ Yesaya 28:21. Bagi Allah kita yang penuh belas kasihan, tindakan penghukuman adalah suatu perbuatan yang ganjil. ‘Demi Aku yang hidup, demikianlah firman Tuhan ALLAH, Aku tidak berkenan kepada kematian orang fasik.’ Yehezkiel 33:11. TUHAN itu ‘penyayang dan pengasih, panjang sabar, dan berlimpah kasih dan setia, … yang mengampuni kesalahan, pelanggaran, dan dosa.’ Tetapi sekali-kali Ia ‘tidak akan membebaskan orang yang bersalah dari hukuman.’ ‘TUHAN itu panjang sabar dan besar kuasa-Nya, tetapi orang fasik tidak sekali-kali akan dibebaskan-Nya dari hukuman.’ Keluaran 34:6, 7; Nahum 1:3. Dengan perbuatan-perbuatan yang dahsyat dalam kebenaran Ia akan membenarkan kewibawaan hukum-Nya yang telah diinjak-injak. Beratnya pembalasan yang menanti pelanggar dapat dinilai dari keengganan Tuhan untuk menjalankan keadilan. Bangsa yang terhadapnya Ia panjang sabar, dan yang tidak akan dipukul-Nya sampai bangsa itu menggenapkan takaran kedurhakaannya dalam perhitungan Allah, pada akhirnya akan meminum cawan murka yang tidak bercampur belas kasihan.”

> “When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.

> “Apabila Kristus menghentikan pengantaraan-Nya di dalam tempat kudus, murka yang tidak bercampur yang diancamkan terhadap mereka yang menyembah binatang itu dan patungnya serta menerima tandanya (Wahyu 14:9, 10), akan dicurahkan. Tulah-tulah yang menimpa Mesir ketika Allah hendak melepaskan Israel adalah serupa sifatnya dengan hukuman-hukuman yang lebih dahsyat dan lebih luas itu yang akan menimpa dunia tepat sebelum kelepasan terakhir umat Allah. Sang pewahyu berkata, dalam menggambarkan malapetaka-malapetaka yang mengerikan itu: ‘Maka menimpalah bisul yang jahat dan menyakitkan atas orang-orang yang memakai tanda binatang itu dan yang menyembah patungnya.’ Laut ‘menjadi seperti darah orang mati; dan matilah setiap makhluk yang hidup di dalam laut.’ Dan ‘sungai-sungai dan mata-mata air … menjadi darah.’ Betapa pun mengerikannya hukuman-hukuman ini, keadilan Allah tetap terbukti sepenuhnya. Malaikat Allah menyatakan: ‘Adil Engkau, ya Tuhan, … karena Engkau telah menjatuhkan hukuman yang demikian. Sebab mereka telah menumpahkan darah orang-orang kudus dan para nabi, dan Engkau telah memberi mereka darah untuk diminum; karena mereka memang layak menerimanya.’ Wahyu 16:2–6. Dengan menjatuhkan hukuman mati atas umat Allah, mereka sungguh-sungguh telah menanggung kesalahan atas darah mereka seolah-olah darah itu telah ditumpahkan oleh tangan mereka sendiri. Demikian pula Kristus menyatakan orang-orang Yahudi pada zaman-Nya bersalah atas seluruh darah orang-orang kudus yang telah ditumpahkan sejak zaman Habel; sebab mereka memiliki roh yang sama dan berusaha melakukan pekerjaan yang sama seperti para pembunuh nabi itu.

> “In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.

> “Dalam tulah yang berikutnya, kuasa diberikan kepada matahari ‘untuk menghanguskan manusia dengan api. Dan manusia dihanguskan oleh panas yang sangat dahsyat.’ Ayat 8, 9. Demikianlah para nabi menggambarkan keadaan bumi pada masa yang mengerikan itu: ‘Negeri itu berdukacita; … karena hasil panen di ladang telah binasa…. Segala pohon di padang telah layu; karena sukacita telah lenyap dari anak-anak manusia.’ ‘Benih membusuk di bawah gumpalan tanahnya, lumbung-lumbung telah ditinggalkan sunyi…. Betapa binatang-binatang mengerang! kawanan lembu kebingungan, karena tidak ada padang rumput bagi mereka…. Sungai-sungai air telah menjadi kering, dan api telah memakan habis padang-padang gembalaan di padang gurun.’ ‘Nyanyian-nyanyian bait suci akan menjadi ratapan pada hari itu, firman Tuhan ALLAH: akan ada banyak mayat di setiap tempat; orang akan melemparkannya keluar dengan diam.’ Yoel 1:10–12, 17–20; Amos 8:3.

> “These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.

> “Likotlo tsena ga se tsa lefatshe lotlhe, go seng jalo banni ba lefatshe ba ka bo ba feditswe gotlhelele. Le fa go ntse jalo, e tla nna dipetso tse di boitshegang thata tsotlhe tse batho ba kileng ba di itse. Dikatlholo tsotlhe tse di neng tsa tla mo bathong pele ga go tswalwa ga nako ya tebelo di ne di tswakantswe le kutlwelobotlhoko. Madi a ga Keresete a a ikuelang a sireleditse moleofi gore a se ka a amogela selekanyo se se tletseng sa molato wa gagwe; mme mo katlholong ya bofelo, bogale bo tshololelwa kwantle ga go tswakangwa le kutlwelobotlhoko.

> “In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.

> “Mu sukulolo luno, ifilundwa fya bantu fikafwaya ubwikalo bwa luse lwa Lesa ubwo ifyo ifyakana lyonse. ‘Moneni, inshiku shileisa, efyo asosa Shikulu Yehova, ukuti nkatuma inzala mu calo, te nzala ya mukate, nangu cilaka ca menshi, lelo ya kumfwa amafunde ya kwa Yehova: kabili bakayendayenda ukufuma ku bemba umo ukufika ku bemba umbi, kabili ukufuma ku kabanga no ku mpoto, bakabutuka uku no ku no kufwaya icebo cakwa Yehova, kabili tabakacisanga.’ Amos 8:11, 12.” The Great Controversy, 627–629.

In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.

Dalam petikan sebelumnya dinyatakan, “Bangsa yang terhadapnya Dia panjang sabar, dan yang tidak akan dipukul-Nya sampai bangsa itu memenuhi ukuran kedurhakaannya dalam perhitungan Allah, pada akhirnya akan meminum cawan murka yang tidak bercampur belas kasihan.” Dia juga menulis dalam perenggan yang sama, “Tulah-tulah yang menimpa Mesir ketika Allah hendak melepaskan Israel adalah serupa sifatnya dengan penghakiman-penghakiman yang lebih dahsyat dan lebih luas yang akan menimpa dunia tepat sebelum kelepasan terakhir umat Allah.” Bangsa itu (Amerika Syarikat) yang memenuhi “ukuran kedurhakaan” akan menderita tulah-tulah yang serupa dengan sepuluh tulah di Mesir.

The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.

Likotlo tsa Egepeta di ne di arogantswe ka dinako tse pedi. Dikotlo tse tharo tsa ntlha di ne tsa wela mongwe le mongwe, mme dikotlo tse supa tsa bofelo di ne tsa wela Baegepeta fela.

> And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.

> Dan pada hari itu Aku akan memisahkan tanah Gosyen, tempat umat-Ku diam, sehingga di sana tidak akan ada kawanan lalat; supaya engkau mengetahui bahwa Akulah TUHAN di tengah-tengah bumi. Keluaran 8:22.

The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.

Waba wuumi iŋtáŋni uŋkuwapi Egiptuŋ el odakíčhiyapi etaŋhaŋ kte šni, čhaŋkú Ošéŋ he Hébluyuhaŋpi otákuye kiŋ él, Egiptuŋ wowapi šakówiŋ tȟáŋka kiŋ léta šni. Makhóčhe Wašíču kiŋ hé owáyawa kiŋ héča, Sunday law él wašíču oyáte kiŋ waóhodaŋ iyápi kiŋ owíhaŋke uŋžíčhiyapi. Hékta él oyáte waštélaka šni kiŋ hé oyáte tȟokáhe šniyela wóuŋspe hečhél yuhá, čhaŋté waštéyapi kiŋ hé oyáte tȟokáhe šni él iwáštegla, na Michael uŋglúhaŋpi hehán, na probation owíhaŋke oyás’iŋ kiŋ él ihúŋniyela. United States él Sunday law kiŋ hehán, hokšíla tȟáŋka kiŋ él mitákuyepi kin héčha oyúspi Sabbath-keepers kiŋ hená waŋží waŋží wówaš’ake kiŋ él waŋgláke šni, na beast kiŋ mark kiŋ oyáŋke kta. Hékta él Sunday law kiŋ owáyawa héča wašiču Adventism tȟáŋka kiŋ etáŋhaŋ ótakiya uŋ waŋžípi kiŋ hená él wówašiču tȟaŋíŋyaŋ waŋ test héča. Sunday law kiŋ United States él etáŋhaŋ Michael uŋglúhaŋpi hehán yuwáŋka, he tȟokáhe wakȟáŋyeža kiŋ eleventh-hour workers kiŋ owótȟaŋhaŋ tȟáŋka héča, na Sunday law etáŋhaŋ seventh-day Sabbath kiŋ wówašte waŋbláke kiŋ hetáŋhaŋ héčhapi kiŋ hená él mahpíya kiŋ yawá owóhodaŋ šniyela.

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> “လက်ရှိနေ့ရက်များ တစ်နေ့ထက်တစ်နေ့ ကုန်လွန်လာသည်နှင့်အမျှ၊ ဘုရားသခင်၏ တရားစီရင်ခြင်းများသည် ဤလောက၌ ရှိနေကြောင်း ပိုမိုထင်ရှားလာလျက်ရှိသည်။ မီး၊ ရေလွှမ်းမိုးမှုနှင့် မြေငလျင်တို့အားဖြင့် ကိုယ်တော်သည် မိမိအနီးကပ်ချဉ်းကပ်လာခြင်းအကြောင်း ဤမြေကြီးပေါ်ရှိ နေထိုင်သူများကို သတိပေးတော်မူ၏။ လောကသမိုင်း၌ ကြီးမားသော အကျပ်အတည်းကာလ ရောက်ရှိလာမည့်အချိန်သည် နီးကပ်လာလျက်ရှိ၏။ ထိုအခါ ဘုရားသခင်၏ အုပ်ချုပ်ရေး၌ ဖြစ်ပေါ်သည့် လှုပ်ရှားမှုတိုင်းကို ပြင်းပြသော စိတ်ဝင်စားမှုနှင့် ဖော်ပြ၍မရနိုင်သော စိုးရိမ်ထိတ်လန့်မှုတို့ဖြင့် စောင့်ကြည့်ခံရမည်။ အချိန်တိုအတွင်း ဆက်တိုက်ဆိုသလို ဘုရားသခင်၏ တရားစီရင်ခြင်းများသည် တစ်ခုပြီးတစ်ခု လိုက်ပါလာမည်—မီး၊ ရေလွှမ်းမိုးမှု၊ မြေငလျင်တို့နှင့်အတူ စစ်ပွဲနှင့် သွေးထွက်သံယိုမှုတို့ပါ လာမည်။”

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “Duhai, andai umat mengetahui masa perkenanan yang mendatangi mereka! Masih banyak orang yang belum mendengar kebenaran pengujian untuk masa ini. Masih banyak orang yang sedang diperjuangkan oleh Roh Allah. Masa penghukuman Allah yang membinasakan adalah masa kemurahan bagi mereka yang tidak mempunyai kesempatan untuk mempelajari apakah kebenaran itu. Dengan lemah lembut Tuhan akan memandang mereka. Hati-Nya yang penuh belas kasihan tergerak; tangan-Nya masih terulur untuk menyelamatkan, sementara pintu tertutup bagi mereka yang tidak mau masuk.

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.

> “Бурханы өршөөл нь Түүний урт тэвчээрээр илэрдэг. Тэр Өөрийн шүүлтүүдийг тогтоон барьж, анхааруулгын мэдээ бүхэнд тунхаглагдахыг хүлээн байна. Өө, хэрэв манай ард түмэн дэлхийд өршөөлийн сүүлчийн мэдээг хүргэх өөрсөд дээр нь ногдож буй хариуцлагыг зохих ёсоор мэдэрдэгсэн бол, ямар гайхамшигт ажил хийгдэх байсан бол!” Testimonies, 9-р боть, 97.

In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”

Dalam petikan sebelumnya, dia menyatakan bahawa “masa penghakiman-penghakiman kebinasaan Allah ialah masa belas kasihan bagi mereka yang tidak pernah berpeluang untuk mengetahui apakah kebenaran itu.” Dalam petikan yang berikutnya, dia merujuk kepada jangka masa itu sebagai “masa kesusahan.”

> “I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.

> “Ndzi vonile leswaku Savata yo kwetsima i, naswona yi ta tshama yi ri, rirhangu leri hambanisaka exikarhi ka Israele wa ntiyiso wa Xikwembu ni lava nga pfumeriki; naswona leswaku Savata hi wona mhaka leyikulu, yo hlanganisa timbilu ta vakwetsimi va Xikwembu va nkoka lava rindzeleke. Naswona loko un’wana a pfumerile, a tlhela a hlayisa Savata, a amukela nkateko lowu wu fambisanaka na yona, kutani endzhaku a yi tshika, a tlula nawu lowo kwetsima, a ta tisivela hi yexe tinyangwa ta Muti lowo Kwetsima, hilaha swi tiyeke hakona kukotisa leswi ku nga ni Xikwembu lexi fumaka ematilweni ehenhla. Ndzi vonile leswaku Xikwembu xi ni vana, lava va nga voniki naswona va nga hlayisiki Savata. A va si ala ku vonakala loku nge henhla ka yona. Naswona eku sunguleni ka nkarhi wa mahlomulo, hi tele hi Moya lowo Kwetsima loko hi huma hi ya twarisa Savata hi ku hetiseka swinene. Leswi swi hlundzukise kereke ni va-Adventista va vito ntsena, hikuva a va nga koti ku kaneta ntiyiso wa Savata. Naswona hi nkarhi wolowo, vahlawuriwa va Xikwembu hinkwavo, hinkwavo va vone hi ku tshembeka leswaku hi na ntiyiso, kutani va huma va ta tiyisela ku xanisiwa na hina.” A Word to the Little Flock, 18, 19.

Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.

ཡང་ན་ཅུང་ཟད་བསྒྱུར་བཅོས་བྱས་ཀྱང་། ད་ལྟར་གོང་དུ་དྲངས་པའི་ཚན་པ་དེ་རང་ *Early Writings* ཞེས་པའི་དེབ་ནང་དུ་ཡང་འབྱུང་ངོ་། དེབ་དེའི་ནང་དུ་མོས་ “the time of trouble” ཞེས་པའི་གསུང་ལ་འགྲེལ་བཤད་ཀྱང་བསྣན་ཡོད། *A Word to the Little Flock* ནི་ 1844 ལོའི་ཟླ་ 10 ཚེས་ 22 ཀྱི་ Great Disappointment རྗེས་སུ། རེ་བ་ཆད་པའི་ཡིད་ཆེས་ལྡན་པའི་ Millerites རྣམས་ཀྱི་ཐོག་མའི་པར་སྐྲུན་ཡིན་ལ། ལོ་ངོ་བཅུ་ཕྲག་མང་པོ་ཞིག་གི་རྗེས་སུ། རྩོམ་སྒྲིག་པ་རྣམས་ཀྱིས་ཤོག་དེབ་དེའི་ཆ་ཤས་འགའ་ཞིག་ *Early Writings* ཞེས་པའི་དེབ་ནང་དུ་བསྡུ་བའི་ཚེ། “the time of trouble” ཞེས་བརྗོད་པ་དེ་ནི་མཐའ་མའི་ཕུང་པོ་བདུན་ལ་ཟེར་བ་མ་ཡིན་པར་གསལ་བཤད་བྱས་སོ། གང་ལགས་ཞེ་ན། མཐའ་མའི་ཕུང་པོ་བདུན་བབས་པའི་ཚེ། ཁྲིམས་ཆད་དེ་དག་ནང་སྙིང་རྗེ་བསྲེས་པ་རྩ་བ་ཉིད་ནས་མེད་པའི་ཕྱིར་རོ།

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> “1. Pada halaman 33 diberikan pernyataan berikut: ‘Aku melihat bahwa Sabat kudus adalah, dan akan tetap menjadi, tembok pemisah antara Israel Allah yang sejati dan orang-orang yang tidak percaya; dan bahwa Sabat adalah persoalan besar yang akan mempersatukan hati umat kudus Allah yang terkasih, yang sedang menantikan. Aku melihat bahwa Allah mempunyai anak-anak yang tidak melihat dan tidak memelihara Sabat. Mereka belum menolak terang mengenai hal itu. Dan pada permulaan masa kesusahan, kami dipenuhi dengan Roh Kudus ketika kami pergi memberitakan Sabat dengan lebih sepenuhnya.’”

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Pandangan ini telah diberikan pada tahun 1847, ketika hanya ada sangat sedikit saudara-saudara Advent yang memelihara hari Sabat, dan dari antara mereka pun hanya sedikit yang menganggap bahwa pemeliharaannya cukup penting untuk menarik garis pemisah antara umat Allah dan orang-orang yang tidak percaya. Sekarang penggenapan pandangan itu mulai terlihat. ‘Permulaan masa kesusahan,’ yang disebutkan di sini, tidak menunjuk kepada waktu ketika tulah-tulah itu mulai dicurahkan, melainkan kepada suatu masa yang singkat tepat sebelum tulah-tulah itu dicurahkan, sementara Kristus berada di dalam tempat kudus. Pada waktu itu, sementara pekerjaan keselamatan sedang berakhir, kesusahan akan datang ke atas bumi, dan bangsa-bangsa akan marah, namun ditahan agar tidak menghalangi pekerjaan malaikat ketiga. Pada waktu itu ‘hujan akhir,’ atau penyegaran dari hadirat Tuhan, akan datang, untuk memberi kuasa kepada suara nyaring malaikat ketiga, dan mempersiapkan orang-orang kudus untuk berdiri teguh pada masa ketika ketujuh tulah terakhir akan dicurahkan.” Early Writings, 85.

At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.

Ka Sunday law ha United States, ka jinglong apostasy jong ka ri baroh kawei yn bud da ka jingjot jong ka ri baroh kawei. Ha kata ka Sunday law, ka Adventism ha United States kan shah bynta ha ar tylli ki kyrdan; kawei kan pdiang ia ka dak jong u mrad, bad kawei pat ia ka moh jingïada jong U Blei. Ka jingjot jong ka ri United States baroh kawei ka la shah pyni da ki lai tylli ba nyngkong ki plague jong ka Egypt. Kitei ki jingbishar ki iai bteng haduh ka jingkhang noh ia ka probation jong u briew, nangta yn theh noh ia ki hynriew bad hynñiew tylli ki plague kiba khlem jingïakhleh bad ka jingïasynei.

My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.

Ndzi vula leswaku mhaka ya mina a yi kongomisi ngopfu eka matimu ya vuprofeta bya Egipta, kambe yi kongomisa swinene eka mhaka ya leswaku Ellen White u kombisa Egipta tanihi xikombiso xa tiko leri sindzisaka misava hinkwayo ku amukela mfungho wa xivandzana; hikuva hi ku endla tano u tirhisa masungulo ku kombisa makumu, leswi nga mfungho wa vuprofeta wa Yesu tanihi Alfa na Omega. Eka rungula ra Eksoda, loko Hosi yi nghena eka ntwanano na Israele wa khale, Yi tivisa hi vito lerintshwa.

> Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.

> TUHAN berfirman kepada Musa, “Sekarang engkau akan melihat apa yang akan Kulakukan kepada Firaun; sebab dengan tangan yang kuat ia akan membiarkan mereka pergi, dan dengan tangan yang kuat ia akan mengusir mereka dari negerinya.”

> And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

> ហើយ​ព្រះ​ទ្រង់​មាន​ព្រះបន្ទូល​ទៅកាន់​ម៉ូសេ ដោយ​មាន​ព្រះបន្ទូល​នឹង​គាត់​ថា ខ្ញុំ​ជា​ព្រះអម្ចាស់។ ហើយ​ខ្ញុំ​បាន​លេច​មក​ដល់​អ័ប្រាហាំ អ៊ីសាក និង​យ៉ាកុប ដោយ​ព្រះនាម​ថា ព្រះ​ដ៏​មាន​ឫទ្ធានុភាព​គ្រប់គ្រាន់ ប៉ុន្តែ​ដោយ​ព្រះនាម​របស់​ខ្ញុំ​ថា យេហូវ៉ា នោះ ពួកគេ​មិន​បាន​ស្គាល់​ខ្ញុំ​ទេ។

> And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.

> Dan Aku juga telah meneguhkan perjanjian-Ku dengan mereka, untuk memberikan kepada mereka tanah Kanaan, tanah pengembaraan mereka, tempat mereka menjadi orang asing. Dan Aku juga telah mendengar keluh kesah bani Israel, yang diperhamba oleh orang Mesir; dan Aku telah mengingat perjanjian-Ku. Sebab itu katakanlah kepada bani Israel: Akulah TUHAN, dan Aku akan membawa kamu keluar dari bawah beban orang Mesir, dan Aku akan melepaskan kamu dari perhambaan mereka, dan Aku akan menebus kamu dengan lengan yang terentang dan dengan penghukuman-penghukuman yang besar. Dan Aku akan mengambil kamu menjadi umat-Ku, dan Aku akan menjadi Allahmu; maka kamu akan mengetahui bahwa Akulah TUHAN, Allahmu, yang membawa kamu keluar dari bawah beban orang Mesir. Dan Aku akan membawa kamu masuk ke negeri yang telah Aku sumpahkan untuk memberikannya kepada Abraham, Ishak, dan Yakub; dan Aku akan memberikannya kepadamu menjadi milik pusaka: Akulah TUHAN.

> And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.

> Musa o buisa jalo kwa bana ba Iseraele; mme ba se ka ba reetsa Musa ka ntlha ya bohutsana jwa moya, le ka ntlha ya botlhanka jo bogale. Ekesodo 6:1–9.

The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.

Mo Fhearna anso ag aithne Mhaois mar ionadaí a chonartha, amhail mar a bhí Seácob, Íosác agus Abrahám. Go dtí stair Mhaois ní raibh an t-ainm Iehóbhah ar eolas ag Abrahám ná ag a shliocht, agus i stair athnuachana chonradh Abrahám, nuair a bhí na hEabhraigh le saoradh ó dhaoirse na hÉigipte, cuireann an Tiarna nochtadh nua ar a charachtar in iúl, óir seasann ainm do charachtar go fáidhiúil. Nuair a chuaigh Abram i gconradh leis an Tiarna, d’athraigh an Tiarna a ainm go Abrahám. Ag tús fháistine dhaoirse na hÉigipte athraíodh ainm ionadaí daonna an chonartha, agus ag deireadh na fáistine sin thug Dia ainm nua isteach dó féin.

Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.

Abram o ne a kena selekanyeng khaolong ea leshome le metso e mehlano, ’me moo ha hlahisoa boprofeta ba bokhoba ba Egepeta ka lilemo tse makholo a mane. Khaolong ea leshome le metso e supileng, Abram o ile a fuoa moetlo oa lebollo, ’me mabitso a hae le a Sara a fetoloa.

Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.

Даа дөрвөн зуун жилийн дараа Мосе босгон тавигдаж, Абрахамын дөрвөн зуун жилийн эш үзүүллэгийг биелүүлэв. Абрахам, Исаак, Иаков, Мосе нар бүгд эцсийн өдрүүдэд Эзэнтэй гэрээнд ордог нэг зуун дөчин дөрвөн мянгыг төлөөлдөг.

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

> “Ebilongoni zvekugcina zembali yalumhlaba, isivumelwano sikaNkulunkulu labantu bakhe abagcina imithetho yakhe sizavuselelwa kutsha.” Review and Herald, February 26, 1914.

The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.

Ho arohana ha badisang Sabata ba amogelang letshwao la sebata le badisang Sabata ba amogelang tiiso ya Modimo go diragala ka nako ya molao wa Sontaga. Kgaoganyo eno e emetswe mo setshwantshong sa makgarebane a le lesome.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Sesotho sa barwetsana ba leshome sa ho Mattheu 25 le sona se bontša boiphihlelo ba sechaba sa Baadventiste.” The Great Controversy, 393.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Ndzi tala ku kongomisiwa eka xifaniso xa tinhwana ta khume, ntlhanu wa tona a ti tlharihile, kutani ntlhanu a ti ri swiphukuphuku. Xifaniso lexi xi hetisekile naswona xi ta hetiseka hi xiletelo xin’wana ni xin’wana, hikuva xi ni ku tirhisiwa ko hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi ri ntiyiso wa nkarhi wa sweswi ku fikela eku pfaleni ka nkarhi.” Review and Herald, August 19, 1890.

The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.

Teladan itu telah digenapi pada 22 Oktober 1844 ketika gadis-gadis bijaksana dan gadis-gadis bodoh dalam sejarah Millerit dipisahkan. Permulaan Adventisme melambangkan pengakhiran Adventisme, dan pemisahan pada akhir zaman merupakan penggenapan teladan tentang sepuluh gadis itu, dan pemisahan pada akhir zaman itu dihasilkan oleh undang-undang hari Minggu.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Sekali lagi, perumpamaan-perumpamaan ini mengajarkan bahwa tidak akan ada masa pencobaan sesudah penghakiman. Apabila pekerjaan Injil telah selesai, segera menyusul pemisahan antara yang baik dan yang jahat, dan nasib masing-masing golongan ditetapkan untuk selama-lamanya.” Christ’s Object Lessons, 123.

The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.

Papelikaon bilong ol tenpela meri yangpela i makim klia olsem ol meri yangpela saveman bilong Adventisim tasol bai kisim sila bilong God, na ol meri yangpela longlong bilong Adventisim bai kisim mak bilong dispela wel animal long lo bilong Sande long United States. Ol meri yangpela longlong tu i stap olsem piksa bilong ol Laodisia.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “সোকচা মখলগী অৱস্থাজসি মীখা ওইবা লুহোংবা নুপীশিংনা মীৎয়েং তারিবা, মসু লাওদিকেয়াগী অৱস্থা হায়নসু খোংজিন্লে।” *Review and Herald*, August 19, 1890.

In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.

Ndzi masiku ya makumu, loko Xikwembu xi pfuxeta ntwanano wa xona ni vanhu va xona lava hlayisaka swileriso swa xona, Xikwembu xi ta paluxa vito lerintshwa ra xona, hilaha xi endleke hakona loko xi pfuxeta ntwanano hi nkarhi wa Muxe. Xiyimo xa vanhwanyana va vuphukuphuku hi leswaku a va na mafurha, naswona xiyimo xa va Laodikiya hi leswaku va fehle mahlo ngopfu ku vona leswaku a va na mafurha. Swi le rivaleni leswaku loko vanhwanyana va vuphukuphuku va ri va Laodikiya, kutani vanhwanyana va vutlhari i va Filadelfiya.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

> Sorat ka biangmi i u angel jong ka balang ha Philadelphia: Kine kiei-kiei kiba u ong uta uba long uba khuid, uba long uba shisha, uba don ia u shabi u David, uba plie, bad ym don mano-mano ruh ban khang; bad uba khang, bad ym don mano-mano ruh ban plie; Nga tip ia ki kam jong me: ha khmih, nga la buh ha khmat jong me ia ka jingkhang kaba plie, bad ym don mano-mano ruh ban khang ia ka: namar me don tang khyndiat ka bor, hynrei me la sumar ia ka ktien jong nga, bad phim shym la len ia ka kyrteng jong nga.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.

> Lihatlah, Aku akan membuat mereka daripada jemaah iblis, yang mengatakan bahawa mereka orang Yahudi, padahal bukan, melainkan berdusta; lihatlah, Aku akan membuat mereka datang dan sujud di hadapan kakimu, serta mengetahui bahawa Aku telah mengasihi engkau. Oleh sebab engkau telah memelihara firman kesabaran-Ku, Aku juga akan memelihara engkau daripada saat pencobaan yang akan menimpa seluruh dunia, untuk menguji mereka yang diam di atas bumi.

> Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. 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 3:7–13.

> Lihatlah, Aku datang dengan segera: peganglah teguh apa yang ada padamu, supaya jangan seorang pun mengambil mahkotamu. Barangsiapa menang, ia akan Kujadikan tiang di dalam bait Allah-Ku, dan ia tidak akan keluar lagi dari situ; dan Aku akan menuliskan padanya nama Allah-Ku, dan nama kota Allah-Ku, yaitu Yerusalem baru, yang turun dari surga, dari Allah-Ku; dan Aku akan menuliskan padanya nama-Ku yang baru. Siapa bertelinga, hendaklah ia mendengarkan apa yang dikatakan Roh kepada jemaat-jemaat. Wahyu 3:7–13.

The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.

BaFiladelfia ba emela ba ba dikete di lekgolo le masome a mane le bone, mme ba solofediwa gore Modimo o tla kwala leina la Gagwe le lesha mo go bone. Fa Morena a tsena mo kgolaganong le ba ba dikete di lekgolo le masome a mane le bone, O tla itsise leina le lesha la Gagwe. Aberahame o ne a bolelelwa ke Morena gore E ne e le Modimo Mothatayotlhe.

> And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.

> Nalika Abram umur sangang puluh sanga taun, Gusti Allah ngetingal marang Abram, lan ngandika marang dheweke: “Aku iki Allah Kang Mahakwasa; lumakua ana ing ngarsaku lan sampurnaa uripmu. Lan Aku bakal netepake prajanjian-Ku antarane Aku lan kowe, sarta Aku bakal ngakehake turunmu kalawan banget.” Banjur Abram sujud tumungkul kanthi rai nyadhak ing bumi; lan Allah ngandika marang dheweke, mangkene: “Dene Aku, lah, prajanjian-Ku ana karo kowe, lan kowe bakal dadi bapa tumrap bangsa-bangsa akeh. Jenengmu ora bakal kasebut maneh Abram, nanging jenengmu bakal dadi Abraham; amarga Aku wis ndadekake kowe bapa tumrap bangsa-bangsa akeh.” Purwaning Dumadi 17:1–5.

When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.

Bongi Morena a ne a qala go tsena mo kgolaganong le setšhaba se se kgethilwego mehleng ya Aborahama, O ile a itsebiša bjalo ka Modimo Ramatlaohle. Ge A tšwetša pele kamano ya Gagwe ya kgolagano mehleng ya Moshe, ka lekga la pele O ile a itsebiša bjalo ka JEHOVAH. Ge Jesu a etla go tiišetša kgolagano le ba bantši ka beke e tee, O ile a tsebiša leina le leswa la Modimo leo le bego le boletšwe gatee fela ka Testamenteng ya Kgale, gomme seo se dirilwe ke Mobabilona.

> Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.

> Talu raja Nebukadnezzar terkejut, lalu bangun dengan segera, dan berbicara serta berkata kepada para penasihatnya, Bukankah kita telah melemparkan tiga orang yang terikat ke dalam tengah-tengah api itu? Mereka menjawab dan berkata kepada raja, Benar, ya raja. Ia menjawab dan berkata, Lihatlah, aku melihat empat orang terlepas, berjalan di tengah-tengah api itu, dan mereka tidak mengalami cedera; dan rupa orang yang keempat itu seperti Anak Allah. Daniel 3:24, 25.

It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.

Sangat mudah untuk menetapkan bahawa pasal tiga kitab Daniel mengenal pasti undang-undang Ahad di Amerika Syarikat. Dalam Daniel pasal tiga, Syadrakh, Mesakh, dan Abednego melambangkan seratus empat puluh empat ribu. Seratus empat puluh empat ribu ialah mereka yang memperbaharui perjanjian untuk kali yang terakhir. Dalam Daniel pasal tiga, kita melihat suatu gambaran nubuatan tentang sejarah undang-undang Ahad dan hujan akhir. Kristus dahulu dan akan tetap berada di dalam api penganiayaan bersama tiga orang yang setia kepada-Nya, yang melambangkan bukan sahaja seratus empat puluh empat ribu, tetapi juga perkhabaran tiga malaikat. Di dalam api itu, yang melambangkan krisis undang-undang Ahad, Dia dikenal pasti dengan salah satu daripada nama-Nya, dan itulah suatu nama yang tidak akan diperkenalkan ke dalam sejarah sehingga Kristus datang sebagai Anak Allah. Dalam gambaran pasal tiga, kita melihat mereka yang memperbaharui perjanjian pada akhir dunia berinteraksi dengan Kristus semasa krisis terakhir, dan Dia mempunyai suatu nama yang tidak diketahui oleh seorang pun.

Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.

Pele ga ke kgeloga kudu go tšwa go kamano ya rena ya topollo ya Egipita e emelago molao wa Lamorena ka United States, re swanetše go ikgopotša gore pele ga ge kotlo ya mathomo ya dikotlo tše lesome e ka thoma kua Egipita go be go na le kgokagano ya nnete ya Sabatha.

> And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.

> Firaun berkata, “Lihatlah, sekarang rakyat negeri ini banyak, dan kamu membuat mereka berhenti dari beban mereka.” Maka pada hari itu juga Firaun memerintahkan para mandur rakyat itu dan para pengawas mereka, katanya, “Jangan lagi kamu memberikan jerami kepada rakyat itu untuk membuat batu bata seperti dahulu; biarlah mereka pergi dan mengumpulkan jerami bagi diri mereka sendiri. Tetapi jumlah batu bata yang dahulu mereka buat haruslah kamu bebankan kepada mereka; jangan kamu kurangi sedikit pun daripadanya, karena mereka malas; sebab itu mereka berseru, katanya: Biarlah kami pergi mempersembahkan korban kepada Allah kami. Biarlah pekerjaan yang lebih berat dibebankan kepada orang-orang itu, supaya mereka bekerja di dalamnya, dan janganlah mereka mengindahkan perkataan yang sia-sia.” Lalu para mandur rakyat itu pergi keluar, demikian juga para pengawas mereka, dan mereka berkata kepada rakyat itu, “Beginilah firman Firaun: Aku tidak akan memberikan jerami kepadamu. Pergilah, ambillah sendiri jerami di mana kamu dapat menemukannya; tetapi pekerjaanmu tidak akan dikurangi sedikit pun.” Maka rakyat itu terserak ke seluruh tanah Mesir untuk mengumpulkan tunggul jerami sebagai ganti jerami. Dan para mandur mendesak mereka, katanya, “Selesaikanlah pekerjaanmu, tugasmu sehari-hari, seperti ketika ada jerami.” Maka para pengawas bani Israel, yang telah ditetapkan atas mereka oleh para mandur Firaun, dipukuli, dan dituntut, “Mengapa kamu tidak menyelesaikan tugasmu membuat batu bata, baik kemarin maupun hari ini, seperti dahulu?” Kemudian para pengawas bani Israel datang dan berseru kepada Firaun, katanya, “Mengapa engkau berlaku demikian terhadap hamba-hambamu ini? Jerami tidak diberikan kepada hamba-hambamu, tetapi mereka berkata kepada kami: Buatlah batu bata; dan lihatlah, hamba-hambamu dipukuli, padahal kesalahan itu ada pada rakyatmu sendiri.” Tetapi ia berkata, “Kamu malas, kamu malas; sebab itu kamu berkata: Biarlah kami pergi mempersembahkan korban kepada TUHAN. Karena itu sekarang pergilah, bekerjalah; sebab jerami tidak akan diberikan kepadamu, tetapi jumlah batu bata itu harus kamu serahkan.” Maka para pengawas bani Israel melihat bahwa keadaan mereka celaka, setelah dikatakan, “Jangan kamu kurangi sedikit pun dari jumlah batu batamu untuk tugas harianmu.” Keluaran 5:5–19.

Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.

Sebelum undang-undang Ahad, akan ada hasutan yang semakin memuncak terhadap mereka yang memelihara Sabat hari ketujuh, sama seperti yang berlaku menjelang tulah-tulah Mesir. Musa ialah orang yang dikenal pasti oleh kedua-dua pihak, orang Mesir dan orang Ibrani, sebagai penyebab segala kekacauan itu, sebagaimana Ahab menuduh Elia.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.

> Ka pate, kutlo lale ha Ahabe a bona Eliya, Ahabe a re ho yena: “Na ke wena ya ferekanang Iseraele?” Yena a araba, a re: “Ha se nna ya ferekantseng Iseraele; empa ke wena le ba ntlo ya ntatao, ka hore le lahlile ditaelo tsa Morena, mme wena o latetse Baaale.” 1 Dikgosi 18:17, 18.

The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.

Tšhito tsha Mushe tshi sumbedza ḓivhazwakale ya mulayo wa Swondaha, nahone tshiṱori tsha Elia tshi sumbedza ḓivhazwakale ya mulayo wa Swondaha. Vhoṱhe vhoṱhe kana vho fhambana, Mushe na Elia ndi zwiga. Kha u shandukiswa ha Kristo, vhoṱhe vho imela vha zwigidi zwa ḓana na mahumi maṋa-na-maṋa aṋa vha sa fi na avho vha felaho kha Murena. Mushe o vuswa, Elia ho ngo vhuya a fa. Vha dovha hafhu vha vha vhaporofita vhavhili vhane vha tambudza vhathu kha Nzumbululo ya fumimbili. Ngoho nnzhi i imelwa nga Mushe na Elia sa zwiga, nahone ri na fulufhelo lwa u amba nga hayo nga murahu.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> “Tengoklah, Aku akan mengutus kepadamu Nabi Elia sebelum datangnya hari TUHAN yang besar dan dahsyat itu; dan ia akan membalikkan hati bapa-bapa kepada anak-anak, dan hati anak-anak kepada bapa-bapa mereka, supaya Aku jangan datang dan memukul bumi dengan kutuk.” Maleakhi 4:5, 6.

Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.

Tepat sebelum masa percobaan manusia berakhir, “nabi Elia” akan tampil dengan suatu pekabaran khusus yang membalikkan “hati bapa-bapa kepada anak-anak, dan hati anak-anak kepada bapa-bapa mereka.” Semua nabi bersaksi tentang akhir dunia, dan mereka semua sependapat seorang dengan yang lain.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Mme me biloyam bi b̃ɔli me biloyam. Mvu a sǝ́ kǝ́ Mebeghe a biale ane nkugul, ve ane mvoe, a ne minkan misɔsɔ mi ba beki. 1 Corinthiens 14:32, 33.

Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”

Mesej Elijah tiba tepat sebelum hari Tuhan yang besar dan dahsyat; oleh itu, mesej khas yang sama inilah dalam kitab Wahyu yang digambarkan sebagai “Penyingkapan Yesus Kristus.” Apabila “waktunya sudah dekat,” mesej khas Elijah memperlihatkan kepada “hamba-hamba”-Nya perkara-perkara yang “tidak lama lagi akan berlaku.”

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. 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 1:1–3.

> Yawurana u Yesus Kristus, inya Allah aro ghima, so ma nuna wa bayin ghina abubuwa inya ghana afko da sauri; ghina tura mala’ikan ghina, ghina sanar ta wa bawan ghina Yohanna: inya shaida Kalmar Allah, da Shaidar Yesus Kristus, da dukan abubuwan inya ga. Mai albarka ne wanda ke karantawa, da waɗanda ke jin kalmomin wannan annabci, kuma suke kiyaye abubuwan da aka rubuta a ciki: gama lokaci ya yi kusa. Wahayin Yahaya 1:1–3.

Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.

Sedarilah bahawa apabila Maleakhi menggunakan Elia sebagai suatu lambang, dia menyertakan rujukan langsung kepada pemeliharaan perintah-perintah.

> Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–6.

> Ingatlah akan hukum Musa, hamba-Ku, yang telah Kuperintahkan kepadanya di Horeb untuk seluruh Israel, beserta segala ketetapan dan hukum. Sesungguhnya, Aku akan mengutus kepadamu nabi Elia sebelum datangnya hari TUHAN yang besar dan dahsyat itu. Dan ia akan membalikkan hati bapa-bapa kepada anak-anak, dan hati anak-anak kepada bapa-bapa mereka, supaya Aku jangan datang dan memukul bumi dengan kutuk. Maleakhi 4:4–6.

These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.

Ditemana tse tharo ke tsa bofelo mo Testamenteng ya Kgale, mme di na le pallo ya bofelo ya Testamente ya Kgale hammoho le kgatiso ya bohlokwa ya ho boloka ditaelo tse leshome. Ho na le “mahlohonolo” a supileng bukeng ya Tshenolo, mme la bofelo ke lehlohonolo le beilweng hodima ba bolokang ditaelo tse leshome.

> I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:13, 14.

> ငါသည် အာလဖာနှင့် အိုမေဂါ၊ အစအဦးနှင့် အဆုံး၊ ပထမနှင့် နောက်ဆုံး ဖြစ်၏။ ကိုယ်တော်၏ ပညတ်တော်တို့ကို ကျင့်ဆောင်ကြသောသူတို့သည် အသက်ပင်သို့ ဝင်ရောက်ခွင့်ကို ရရှိ၍ မြို့တော်ထဲသို့ တံခါးများမှတစ်ဆင့် ဝင်နိုင်ကြသဖြင့် မင်္ဂလာရှိကြ၏။ ဗျာဒိတ်ကျမ်း ၂၂:၁၃၊ ၁၄။

The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”

Janji yang terakhir dalam Perjanjian Lama memberitahu kita supaya “Ingat” akan Kesepuluh Perintah, tetapi dengan berbuat demikian, ia menekankan satu perintah yang mengandungi perintah untuk “mengingat.”

> Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.

> Ingatlah akan hari Sabat, supaya engkau menguduskannya. Enam hari lamanya engkau akan bekerja dan melakukan segala pekerjaanmu, tetapi hari yang ketujuh ialah Sabat TUHAN, Allahmu; pada hari itu janganlah engkau melakukan sesuatu pekerjaan, baik engkau, maupun anakmu laki-laki, maupun anakmu perempuan, hambamu laki-laki, hambamu perempuan, ternakmu, maupun orang asing yang ada di dalam pintu gerbangmu. Sebab dalam enam hari TUHAN menjadikan langit dan bumi, laut dan segala isinya, lalu Ia berhenti pada hari yang ketujuh; oleh sebab itu TUHAN memberkati hari Sabat dan menguduskannya. Keluaran 20:8–11.

The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.

Janji terakhir dalam Perjanjian Lama mahupun Perjanjian Baru menekankan perintah-perintah Allah dengan penekanan khusus pada Sabat hari ketujuh. Maleakhi berkata supaya “mengingat”, dan Yohanes memberitahu kita bahawa kamu diberkati kerana melakukannya. Sabat hari ketujuh memperingati penciptaan Allah dan kuasa penciptaan-Nya. Sabat juga menjadi titik pertikaian pada hari-hari terakhir sejarah bumi. Apabila Yohanes mencatat “berkat” ke atas mereka yang melakukan perintah-perintah-Nya, dia sekadar mencatat apa yang telah dimaklumkan oleh Yesus, Alfa dan Omega, yang awal dan yang akhir, yang pertama dan yang terakhir. Oleh itu, janji terakhir dalam Perjanjian Baru berkaitan dengan Sabat Hari Ketujuh dan juga sifat keilahian yang mengenal pasti pengakhiran melalui permulaan.

The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.

Kebenaran pertama yang disebut dalam Kitab Kejadian, yang bermaksud permulaan-permulaan, mengenal pasti Sang Pencipta, ciptaan, dan suatu penekanan khusus pada hari Sabat. Diambil bersama-sama, baris demi baris, permulaan Perjanjian Lama dan penghujung kedua-dua Perjanjian Lama dan Perjanjian Baru menekankan Allah sebagai Pencipta, Sepuluh Hukum, perintah Sabat, dan bahawa Yesus ialah permulaan dan pengakhiran.

Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.

Eliya, mpɔnkɔmhyɛni no, na Malaki de no di dwuma sɛ ahyɛnsode wɔ Bɔhyɛ Dedaw no mu bɔhyɛ a etwa to no mu, na ɔno ne mpɔnkɔmhyɛni a ogyinaa tiaa Yesabel ne Ahab. Adiyisɛm nhoma no de Yesabel di dwuma sɛ ahyɛnsode a egyina Papa tumi no ananmu, na ahemfo du nso sɛ ahyɛnsode a egyina Aman Nkabom no ananmu. Eliya ne Ahab ne Yesabel ntam akasakasa no gyina hɔ ma ɔha aduanan anan no ne Aman Nkabom no ntam akasakasa, a Amerika Aman Nkabom no hyɛ mu den, na Papa tumi no na ɛkyerɛ kwan ma no. Sɛ́ ahemman no so hene wɔ Israel mmusuakuw du a ɛwɔ atifi fam no so no, Ahab gyinaa tumi a edi mmusuakuw du so no ananmu; enti na ɔyɛ Amerika (Ahab) a ɛhyɛ Aman Nkabom no (mmusuakuw du anaa ahemfo du a wɔwɔ Adiyisɛm ti dunsɔn mu) den ma wɔyɛ hommɔ a wɔde tia Homeda so ahwɛfo no ma Papa tumi no (Yesabel). Bere a Malaki de Eliya gyina hɔ ma nkrasɛm bi a ɛba ansa na Awurade da kɛse ne hu no aba no, Eliya gyina wɔn a Roma a ɛnnɛ yi no taa wɔn no ananmu (ɔwɔ no, aboa no, ne odiyifo atoro no), sɛnea Yesabel taa no mfe abiɛsa ne fã no. Homeda no a wɔsi so dua denam asɛmfua “kae” a wɔde di dwuma wɔ Malaki 4:4 no so no de Kwasida mmara ahokyere no ka nkɔmhyɛ mu tebea a Malaki de yɛ mfatoho no ho.

Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.

Phephelo e kgolo kudu e sa nyakegago e swanetše go okeletšwa tabeng ya go lekola ditherešo tšeo di tšweletšwago ka go bapetša mathomo a Testamente ya Kgale le mafelelo a Testamente ya Kgale, gomme ka morago go bapetša mathomo a Beibele le mafelelo a Beibele. Ka go Genesi re hwetša Mmopi, tlholo le Sabatha yeo e gopolago tlholo. Ka go Maleaki re hwetša molao wa Sabatha o hlaolwa bjalo ka taba ya tlalelo yeo e išago go go tswalweng ga nako ya teko ya motho le mauba a mafelelo a šupa, goba bjalo ka ge Maleaki a e bitša, “letšatši le legolo le le šiišago la Morena.” Eliya o emela batho ba Modimo bao ba tšweletšago molaetša wa morongwa wa boraro go lefase le le hwago.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

> “လက်ရှိယနေ့၌ ဧလိယနှင့် ယောဟန်ဗတ္တိဇံဆရာ၏ ဝိညာဉ်နှင့် တန်ခိုးအားဖြင့်၊ ဘုရားသခင် ခန့်အပ်တော်မူသော သတင်းပို့သူများသည် တရားစီရင်ခြင်းအောက်သို့ ရောက်လျက်ရှိသော ကမ္ဘာကြီး၏ အာရုံကို၊ စမ်းသပ်ခွင့်ကာလ၏ နောက်ဆုံးနာရီများနှင့် ဘုရင်တို့၏ ဘုရင်၊ အရှင်တို့၏ အရှင်အဖြစ် ခရစ်တော်ယေရှု ပေါ်ထွန်းကြွလာခြင်းနှင့် စပ်လျဉ်း၍ မကြာမီ ဖြစ်ပေါ်လာမည့် အလွန်ဂရုတစိုက် ခံယူရမည့် အဖြစ်အပျက်များထံသို့ ခေါ်ဆောင်လျက်ရှိကြသည်။” Prophets and Kings, 715, 716.

The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.

Permulaan Alkitab, yang juga merupakan permulaan Perjanjian Lama, mengenal pasti kisah yang sama seperti pengakhiran kedua-dua Perjanjian, namun setiap permulaan dan pengakhiran mempunyai kebenarannya yang tersendiri untuk ditekankan dan disumbangkan kepada mesej itu. Dalam Kejadian, tumpuan diberikan kepada pekerjaan-pekerjaan Allah; dalam Maleakhi, tumpuan diberikan kepada mesej yang memberi amaran tentang krisis yang akan datang. Pengakhiran Wahyu mengenal pasti Alfa dan Omega. Dalam kitab pertama Perjanjian Baru, kita membaca yang berikut.

> The book of the generation of Jesus Christ, the son of David, the son of Abraham.

> Buku asal-usul Yesus Kristus, anak Daud, anak Abraham.

> Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

> Abraham natelaké Isaka; mpe Isaka natelaké Yakobo; mpe Yakobo natelaké Yuda ná bandeko na ye; mpe Yuda natelaké Faresa ná Zara na Tamara; mpe Faresa natelaké Esroma; mpe Esroma natelaké Arama; mpe Arama natelaké Aminadaba; mpe Aminadaba natelaké Naasone; mpe Naasone natelaké Salomona; mpe Salomona natelaké Boaza na Rakaba; mpe Boaza natelaké Obeda na Rute; mpe Obeda natelaké Yese; mpe Yese natelaké Davidi mokonzi; mpe Davidi mokonzi natelaké Salomona na mwasi oyo azalaki mwasi ya Uriya; mpe Salomona natelaké Roboama; mpe Roboama natelaké Abiya; mpe Abiya natelaké Asa; mpe Asa natelaké Yosafata; mpe Yosafata natelaké Yorama; mpe Yorama natelaké Ozia; mpe Ozia natelaké Yotama; mpe Yotama natelaké Akaza; mpe Akaza natelaké Ezekiya; mpe Ezekiya natelaké Manase; mpe Manase natelaké Amona; mpe Amona natelaké Yosiya; mpe Yosiya natelaké Yekonia ná bandeko na ye, pene na ntango oyo bamemamaki na Babilona. Mpe nsima ya komemama na Babilona, Yekonia natelaké Salatiela; mpe Salatiela natelaké Zorobabele; mpe Zorobabele natelaké Abiuda; mpe Abiuda natelaké Eliyakima; mpe Eliyakima natelaké Azora; mpe Azora natelaké Sadoka; mpe Sadoka natelaké Akima; mpe Akima natelaké Eliuda; mpe Eliuda natelaké Eleazara; mpe Eleazara natelaké Matana; mpe Matana natelaké Yakobo; mpe Yakobo natelaké Yozefe mobali ya Maria, oyo abotamaki Yesu na nzela na ye, oyo babengaka Klisto.

> So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

> Kumno mi nga tuksu Abraham duzuh David ih opupulut i apat nga tinitubo; kumaa poimpasi’ i David id sipiakan doid Babylon ih opupulut i apat nga tinitubo; om kumaa poimpasi’ i sipiakan doid Babylon kumaa id Kristus ih opupulut i apat nga tinitubo.

> Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

> Aha a wɔwoo Yesu Kristo no, ɛte sɛɛ: Bere a wɔahyɛ ne na Maria ne Yosef ase sɛ wɔbɛware no, ansa na wɔrebɛka abom no, wohui sɛ ɔyɛ ɔyem fi Honhom Kronkron mu. Na Yosef, ne kunu, a ɔyɛ ɔtreneeni, na ɔmpɛ sɛ ɔde no yɛ baguam animguasefoɔ no, ɔyɛɛ n’adwene sɛ ɔbɛgyae no kokoam. Nanso bere a ɔredwinnwen eyinom ho no, hwɛ, Awurade bɔfo bi yii ne ho adi kyerɛɛ no wɔ dae mu sɛ: Yosef, Dawid ba, nsuro sɛ wobɛfa Maria aba wo nkyɛn sɛ wo yere; efisɛ nea wɔanyinsɛn no ne Honhom Kronkron mu.

> And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.

> ဂါးမး တဝ်း စွပ် လွင်ဘၠး တွင်း, နးဂံင်ဂၠး ထိုင် ကွ်း မယွး တအံး တဆိပ်, ဒီး နင်ဂွ် ဘၠာ်မံင် ကဵု အမံက် ယေဆုး; လွပ် ဂွ် မယွး ကယ်တင် အညးဍုင် အဖၠံး အလဵုဟ် တအ် လတူ အပၠစ် အညးတအ် ရ။ ကာလဂွ် အလုံဂှ် တၟာဲကၠုင် ပြဟ်, သီုညး မိက်ဂွံ ပြည့်စုံ လွင်ကျာ်အံင် ဇၞော်တိတ် လၟိဟ် ညးဒပ် ပရောဖက် ဂွ်, တဝ်းမ္ဂး, “ဟွံ, ကောန်မိမောဝ် ဗၠာဲတုဲ ကေတ်ဂၠး, ဒီး နးဂံင်ဂၠး ထိုင် ကွ်း မယွး တအံး တဆိပ်, ဒီး အညးတအ် ဂံင်ဘၠာ်မံင် ကဵု အမံက် အိမၞူအေလ,” ဂွ် မိက်အဓိပ္ပါယ်မ္ဂး, “ကျာ် ကုအဲတအ် အတူ။” ဒီး ယောသပ် ကတဵု နူ သအိပ်တုဲ, မၞိဟ်တဲ သွက် ကောန်ကတိၤ ကျာ်အံင် မၞုံကဵုအညး ဂွ် ညံင်ဟွံဂိုတ်, ဒီး ဂွ် ကေတ် နးမၞိဟ် အညး နူညး။ ဒီး အညး ဟွံသၠုင် နးဂွ် ဟတုဲ နးဂံင်ဂၠး ထိုင် ကွ်း မယွး ပထမ အညး; ဒီး အညး ဘၠာ်မံင် ကဵု အမံက် ယေဆုး။ မဿဲ ၁:၁–၂၅။

The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.

Permulaan Perjanjian Baru selaras dengan permulaan dan pengakhiran Perjanjian Lama serta pengakhiran Perjanjian Baru, kerana semuanya menekankan kuasa penciptaan Tuhan; kerana kuasa yang digunakan Kristus untuk menciptakan segala sesuatu dalam enam hari ialah kuasa yang sama yang digunakan-Nya untuk “menyelamatkan umat-Nya daripada dosa-dosa mereka.” Perkataan Imanuel, sebagaimana petikan ini memetik daripada tulisan Yesaya, bererti “Tuhan beserta kita.” Dia diam di dalam umat-Nya dengan mempersatukan keilahian-Nya dengan kemanusiaan kita, dan inilah tepatnya penyatuan yang telah dilaksanakan-Nya ketika Dia menjelma dalam diri Maria.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> “Tiada yang kurang daripada ketaatan yang sempurna dapat memenuhi ukuran tuntutan Tuhan. Dia tidak membiarkan tuntutan-Nya tidak jelas. Dia tidak memerintahkan apa pun yang tidak perlu untuk membawa manusia ke dalam keharmonian dengan-Nya. Kita harus menunjukkan kepada orang berdosa ideal tabiat-Nya dan memimpin mereka kepada Kristus, yang hanya oleh kasih karunia-Nya ideal ini dapat dicapai.

> “The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.

> “Mpulusi aḓidzhenisa kha u shaya nungo ha vhuṋe ha muthu nahone a tshila vhutshilo vhu si na tshivhi, uri vhathu vha si vhe na nyofho ya uri, nga mulandu wa u shaya nungo ha mvelo ya vhuṋe ha muthu, a vha nga kundi. Kristo o ḓa u ri ita ‘vhaṋe-vhuthihi vha mvelo ya Vhudivhili,’ nahone vhutshilo Hawe vhu sumbedza uri vhuṋe ha muthu, ho ṱanganyiswa na Vhudivhili, a vhu iti tshivhi.” Ministry of Healing, 180.

The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.

تمهيد العهد الجديد يبيّن أين ومتى ولماذا أخذ يسوع على نفسه طبيعتنا البشرية. وقد فعل ذلك ليبرهن أن القوة البشرية حين تقترن بالقوة الإلهية لا تخطئ. والخطية هي التعدّي على الناموس، الذي يقول ملاخي إن علينا أن «نذكره». ويُعلِمنا يوحنا أن الذين يحفظون الناموس، وبالتالي الذين لا يخطئون، يمكنهم أن يدخلوا من الأبواب السماوية. ويبيّن متّى أن الخاطئ يستطيع أن يغلب الخطية، كما غلب المسيح. وعندما يكون المسيح في داخلنا، (رجاء المجد)، تكون في داخلنا القدرة الخلّاقة التي صنعت الكون. وهذه الإمكانية أتاحها المسيح باختياره أن يدخل في الأسرة البشرية، وأن يصير إلى أبد الآبدين ليس ابن الله فقط، بل ابن الإنسان أيضًا.

There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.

Ada suatu pekabaran kebenaran yang istimewa yang dibukakan kepada umat Allah dari kitab Wahyu tepat sebelum berakhirnya masa kasihan bagi umat manusia. Pekabaran istimewa itu juga adalah “pekabaran Elia” dalam kitab Maleakhi yang diberitakan tepat sebelum “hari Tuhan yang dahsyat”.

At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.

Pada permulaan kedua-dua Perjanjian dan pada penghujung Perjanjian Baru, kita mendapati sifat-sifat khusus Allah dikenal pasti. Dalam Kejadian Dia ialah Pencipta, dan pada penghujung Wahyu Dia ialah Alfa dan Omega. Pada permulaan Perjanjian Baru, Dia menjadi Anak Manusia. Dan pada penghujung Perjanjian Lama, kita mendapati prinsip yang digunakan oleh utusan Elia untuk melaksanakan mesej yang akan diberitakannya, iaitu memalingkan hati para bapa kepada anak-anak, dan sebaliknya.

The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.

Prinsip nubuatan yang diterapkan oleh Elia untuk menyampaikan pekabaran amarannya adalah tepat seperti yang diperintahkan kepada Yohanes untuk dilakukan dalam kitab Wahyu. Elia “akan membuat hati bapa-bapa berbalik kepada anak-anaknya, dan hati anak-anak kepada bapa-bapanya,” dan Yohanes diperintahkan untuk menuliskan perkara-perkara yang pada waktu itu ada, dan dengan berbuat demikian ia sekaligus menuliskan perkara-perkara yang akan datang. Yohanes dipakai untuk menggambarkan bagaimana prinsip alfa dan omega bekerja dalam Firman nubuatan, dan Elia akan mendasarkan pekabarannya pada prinsip yang sama. Apabila kita membandingkan permulaan Alkitab dengan akhir Alkitab, kita sedang membandingkan Perjanjian Lama dengan Perjanjian Baru. Seorang bapa adalah permulaan anaknya dan anak adalah akhir dari bapanya. Seratus empat puluh empat ribu adalah generasi terakhir anak-anak Abraham, dan sejarah ketika Allah mengikat perjanjian dengan Abraham melambangkan sejarah ketika Allah memperbarui perjanjian itu dengan seratus empat puluh empat ribu.

> Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.

> Ngenxa yaloo nto kuvela elukholweni, ukuze kube ngobabalo; ukuze idinga liqiniseke kuyo yonke inzala; kungekhona kuleyo yodwa yomthetho, kodwa nakuleyo yokholo luka-Abraham; ongubawo wethu sonke. Roma 4:16.

The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.

Molaetsa oa Elia o emela molao-motheo oa alpha le omega, hobane bo-ntate ke alpha, ’me bana ke omega. Molaetsa oa Elia o ne o tla khutlisetsa lipelo tsa bo-ntate ho bana. Kreste o ile a tsebahatsa Johanne Mokolobetsi e le Elia, ’me Ellen White o ile a tsebahatsa William Miller e le Elia le Johanne Mokolobetsi ka bobeli. Molaetsa oa banna bana bohle ba emelang ba bang o ile oa hlahisoa e le o khutlisetsang lipelo tsa bo-ntate ho bana, le tsa bana ho bo-ntate. Mosebetsi oo o emela phello ea molaetsa ka ho khutlisetsa lipelo tsa batho ho Ntat’a bona ea leholimong, empa o bolela ho feta moo, hobane ke letšoao la mosebetsi oo. Boporofeteng ba Bibele, matšoao a na le moelelo o fetang o le mong, ’me a tshwanetse ho hlalosoa ka moelelo oa taba.

> “What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.

> “Apakah yang menjadikan Yohanes Pembaptis agung? Ia menutup pikirannya terhadap himpunan besar tradisi yang dikemukakan oleh para guru bangsa Yahudi, dan membukanya kepada hikmat yang datang dari atas. Sebelum kelahirannya Roh Kudus telah memberi kesaksian tentang Yohanes: ‘Sebab ia akan besar di hadapan Tuhan dan ia tidak akan minum anggur atau minuman keras; dan ia akan penuh dengan Roh Kudus…. Banyak orang Israel akan dibawanya kembali kepada Tuhan, Allah mereka. Ia akan berjalan mendahului-Nya dalam roh dan kuasa Elia, untuk membuat hati bapa-bapa berbalik kepada anak-anaknya dan hati orang-orang durhaka kepada hikmat orang-orang benar, dan dengan demikian menyiapkan bagi Tuhan suatu umat yang layak bagi-Nya.’ Lukas 1:15–17.” Counsels to Parents, Teachers and Students, 445.

The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.

Tshenḓelevho iyi yo itelwa uri avho vhane vha nanga u pfa vha rembulusele mbilu dzavho kha Khotsi wa Ṱaḓulu, ngenoha maitele mahulwane a vhuporofita ane a ḓo shumiswa u isa mulaedza wa tsevho e aya a uri Kristo ndi Alpha na Omega, wa u thoma na wa u fhedzisela, mathomo na magumo. Mulaedza wa Elia wo ḓitika nga u ṋetshedzwa ha Ipfi ḽa vhuporofita ḽa Mudzimu hu tshi sedzwa nga muhumbulo wa uri Yesu Kristo ndi Ipfi ḽa Mudzimu, nahone milayo ine ya langa Bivhili nayo ndi zwipiḓa zwa mvelo ya Unṋe.

> “The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.

> “Molao wa Modimo o boitshepo jaaka Modimo ka Sebele. Ke tshenolo ya thato ya Gagwe, mokwalo o o bontshang semelo sa Gagwe, ponatshego ya lorato le botlhale jwa selegodimo. Kutlwano ya popo e ikaegile ka go dumalana ka botlalo ga tsotlhe tse di leng teng, tsotlhe tse di tshelang le tse di sa tsheleng, le molao wa Mmopi. Modimo o tlhomile melao ya taolo, e seng ya ditshedi fela, mme le ya tsotlhe tsotlhe tsa tiro ya tlholego. Selo sengwe le sengwe se ka fa tlase ga melao e e sa fetogeng, e e ka se tlhokomologiwe. Mme le fa tsotlhe mo tlholegong di laolwa ke melao ya tlholego, motho a le esi, mo go tsotlhe tse di nnang mo lefatsheng, ke ene yo o ikarabelang fa pele ga molao wa boitsholo. Mo mothong, e leng tiro ya popo e e kwa godimo tsotlhe, Modimo o neile maatla a go tlhaloganya tsotlhe tse A di batlang, go lemoga tshiamo le bopelonomi jwa molao wa Gagwe, le ditleimo tsa one tse di boitshepo mo go ene; mme mo mothong go batliwa kutlo e e sa kgelogeng.” Patriarchs and Prophets, 53.

Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.

Semuanya (dan ini termasuk Alkitab, kerana Alkitab itu sesuatu, dan jika ia sesuatu, maka ia adalah sebahagian daripada segala-galanya) berada di bawah hukum-hukum yang tetap. Alkitab mempunyai hukum-hukum atau peraturan-peraturan yang tetap yang mengawal tafsirannya yang benar. Salah satu daripada peraturan itu ialah bahawa Alkitab mengenal pasti akhir sesuatu perkara dengan permulaan sesuatu perkara. Yesus ialah Firman Allah, dan Dia ialah yang pertama dan yang terakhir, dan itu adalah suatu “hukum yang tetap” serta suatu sifat watak-Nya.

We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.

Kami menggunakan pengenalan tentang Elia ini untuk menunjukkan bahwa permulaan dan pengakhiran, baik Perjanjian Lama maupun Perjanjian Baru, adalah selaras. Pengakhiran Alkitab, yang juga merupakan penutup kitab Wahyu, juga selaras dengan permulaan kitab Wahyu. Lima saksi bagi kebenaran-kebenaran yang sama, berdasarkan prinsip yang merupakan salah satu atribut tabiat Allah, yaitu bahwa Firman Allah senantiasa menggambarkan akhir suatu perkara dengan permulaannya. Kenyataan ini merupakan bagian dari makna bahwa Yesus Kristus adalah Alfa dan Omega.

> “To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.

> “క్రైస్తవ సంఘ అనుభవములో గాఢమైనదియు హృదయకంపకరమైనదియు అయిన దృశ్యములు పత్మోసు దీవిలోనున్న అపొస్తలుడైన యోహానుకు తెరచబడియుండెను. దేవుని ప్రజలు తమ ముందున్న అపాయములు మరియు సంఘర్షణల విషయమై జ్ఞానముగలవారగుటకై, అత్యంత గంభీరమైన ఆసక్తియును విస్తారమైన ప్రాముఖ్యతయును కలిగిన విషయములు రూపములలోను చిహ్నములలోను అతనికి ప్రత్యక్షపరచబడెను. కాలాంతమువరకు క్రైస్తవ లోకచరిత్ర యోహానుకు బయలుపరచబడెను. దేవుని ప్రజల స్థితి, అపాయములు, పోరాటములు, మరియు తుద విమోచనము అతడు అత్యంత స్పష్టతతో చూచెను. భూమ్యుల పంటను పక్వపరచవలసిన అంతిమ సందేశమును—ఆ పంట పరలోక ధాన్యాగారమునకు కట్టలుగా గానీ, లేక అంత్యదినాగ్నుల కొరకు మోపులుగా గానీ సిద్ధపడునట్లు చేయు ఆ సందేశమును—అతడు లిఖించెను.”

> “In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.

> “Kupon mo adwen mu, John hunu nsɔhwɛ a Onyankopɔn nkurɔfoɔ bɛgyina ano esiane nokorɛ no nti. Ɔhunuu wɔn pintinn a wɔgyina so tie Onyankopɔn mmara so, wɔ nhyɛsoɔ tumi a na ɛpɛ sɛ ɛhyɛ wɔn ma wɔyɛ asoɔden no anim, na ɔhunuu wɔn nkonimdie a etwa to wɔ aboa no ne ne honi no so.

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> “ဧရာမ အနီရောင် နဂါးတစ်ကောင်၊ ကျားသစ်နှင့် ဆင်တူသော သားရဲတစ်ကောင်၊ သိုးကလေးနှင့် တူသော ချိုနှစ်ချောင်းရှိသည့် သားရဲတစ်ကောင် ဟူသော သင်္ကေတများအောက်တွင်၊ ဘုရားသခင်၏ ပညတ်တရားကို အထူးသဖြင့် နင်းချေ၍ ကိုယ်တော်၏ လူမျိုးကို ညှဉ်းပန်းနှိပ်စက်မည့် မြေကြီးဆိုင်ရာ အစိုးရများကို ယောဟန်အား ဖော်ပြခဲ့သည်။ ထိုစစ်ပွဲသည် ကာလအဆုံးတိုင်အောင် ဆက်လက်ပြုလုပ်လျက်ရှိသည်။ သန့်ရှင်းသော မိန်းမတစ်ယောက်နှင့် သူ၏ သားသမီးများဖြင့် သင်္ကေတပြုထားသော ဘုရားသခင်၏ လူမျိုးသည် အရေအတွက်အားဖြင့် အလွန်နည်းပါးသော အစုဖြစ်ကြောင်းကိုလည်း ဖော်ပြထားသည်။ နောက်ဆုံးသော နေ့ရက်များတွင် အကြွင်းအကျန်တစ်စုသာ ရှိနေသေးသည်။ ထိုသူတို့အကြောင်းကို ယောဟန်က ‘ဘုရားသခင်၏ ပညတ်တော်များကို စောင့်ရှောက်၍ ယေရှုခရစ်၏ သက်သေခံချက်ကို ကိုင်စွဲထားသောသူများ’ ဟု ဆိုထားသည်။”

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

> “Le ka bohetene, mme morago ka Bopapa, Satane o dirisitse thata ya gagwe ka makgolo a le mantsi a dingwaga, a leka go phimola basupi ba ba boikanyego ba Modimo mo lefatsheng. Bahetene le bapapa ba ne ba tlhotlhelediwa ke one moya wa kgogela. Ba ne ba farologana fela ka gore Bopapa, ka go itira eka bo direla Modimo, e ne e le mmaba yo o kotsi thata le yo o setlhogo thata. Ka tirelo ya Boroma, Satane o ne a dira gore lefatshe le nne mo botshwarong. Kereke e e ipolelang e le ya Modimo e ne ya gogolwa ya tsena mo melaong ya tsietso eno, mme ka dingwaga tse di fetang sekete batho ba Modimo ba ne ba boga ka ntlha ya bogale jwa kgogela. Mme e rile Bopapa, bo amogilwe thata ya jone, bo patelesega go tlogela pogiso, Johane a bona maatla a mangwe a tlhatloga go boeletsa lentswe la kgogela, le go tsweletsa pele tiro e e tshwanang ya setlhogo le ya tlhapatso. Maatla ano, a bofelo mo go a tlhabanang le kereke le molao wa Modimo, a ne a tshwantshiwa ka sebatana se se nang le dinaka tse di tshwanang le tsa kwana. Dibatana tse di neng di se etelela pele di ne di tlhatloga mo lewatleng, mme seno sa tlhatloga mo lefatsheng, se emetse go tlhoga ka kagiso ga setšhaba se se tshwantshediwang. ‘Dinaka tse pedi tse di tshwanang le tsa kwana’ di emela sentle semelo sa Puso ya United States, jaaka se tlhagisiwa mo melaometheong ya yone e mebedi ya konokono, Rephabolikianisima le Boprotestanta. Melaometheo eno ke sephiri sa maatla a rona le katlego ya rona jaaka setšhaba. Ba ba neng ba simolola go bona botshabelo mo mabopong a Amerika ba ne ba itumela gore ba fitlhile kwa nageng e e gololesegileng mo ditatofatsong tse di ikgodisang tsa bopapa le mo kgatelelong ya puso ya bogosi. Ba ne ba ikaelela go tlhoma puso mo motheong o o pharaletseng wa kgololesego ya selegae le ya bodumedi.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.

> “Ngakhumbi kuthetha ngokucacileyo kwepensile yesiprofeto kutyhila utshintsho kulo mbono woxolo. Irhamncwa elineempondo ezinjengezegusha lithetha ngezwi lenamba, yaye ‘lisebenzisa onke amandla erhambncwa lokuqala phambi kwalo.’ Isiprofeto sivakalisa ukuba liya kuthi kwabo bahlala emhlabeni mabenze umfanekiso werhamncwa, nokuba ‘libangela bonke, abancinane nabakhulu, abazizityebi nabangamahlwempu, abakhululekileyo nabangamakhoboka, ukuba bamkeliswe uphawu esandleni sabo sokunene, okanye emabunzini abo; kwanokuba kungabikho namnye unokuthenga okanye athengise, ngaphandle kwalowo unophawu, okanye igama lerhamncwa, okanye inani legama lalo.’ Ngaloo ndlela ubuProtestanti bulandela emanyathelweni obuPapa.

> “It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.

> “Pada waktu inilah malaikat ketiga terlihat terbang di tengah-tengah langit sambil menyerukan: ‘Jikalau seorang menyembah binatang itu dan patungnya, dan menerima tandanya pada dahinya atau pada tangannya, maka ia pun akan minum dari anggur murka Allah, yang dicurahkan tanpa campuran ke dalam cawan amarah-Nya.’ ‘Di sinilah mereka yang menuruti perintah-perintah Allah dan iman kepada Yesus.’ Dalam pertentangan yang nyata dengan dunia berdiri rombongan kecil yang tidak akan menyimpang dari kesetiaan mereka kepada Allah. Mereka inilah yang dimaksudkan oleh Yesaya ketika berbicara tentang memperbaiki tembok yang telah dirobohkan dalam hukum Allah, mereka yang membangun kembali reruntuhan purbakala, menegakkan dasar dari turun-temurun.”

> “The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.

> “Temoso e sepase se motho a kilego a fiwa yona, le tšhošetšo yeo e boifišago kudu yeo e kilego ya lebanywa go batho ba ba hwago, ke yeo e hwetšwago molaetšeng wa morongwa wa boraro. Sebe seo se bitšago bogale bja Modimo, bjo bo se nago kgaogelo e tšwakantšwego le bjona, se swanetše go ba sa mohuta wo mobe kudu. Na lefase le swanetše go tlogelwa leswiswing mabapi le tlhago ya sebe se?—Ruri aowa. Modimo ga a dire ka mokgwa woo go dibopiwa tša Gagwe. Bogale bja Gagwe ga bo ke bo tšhollelwa godimo ga dibe tša go dirwa ka go hloka tsebo. Pele dikahlolo tša Gagwe di tlišwa godimo ga lefase, seetša mabapi le sebe se se swanetše go bewa pele ga lefase, gore motho a tsebe lebaka leo dikahlolo tše di tlago go tlišwa ka lona, le gore a fiwe sebaka sa go di phonyokga.”

> “The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?

> “Pesan yang mengandungi amaran ini ialah yang terakhir untuk diberitakan sebelum penyataan Anak Manusia. Tanda-tanda yang telah diberikan oleh-Nya sendiri menyatakan bahawa kedatangan-Nya sudah dekat. Selama hampir empat puluh tahun, pekabaran malaikat ketiga telah bergema. Dalam hasil pertikaian besar itu, dua golongan terbentuk, iaitu mereka yang ‘menyembah binatang itu dan patungnya,’ serta menerima tandanya, dan mereka yang menerima ‘meterai Allah yang hidup,’ yang pada dahi mereka tertulis nama Bapa. Ini bukan suatu tanda yang kelihatan. Masanya telah tiba apabila semua orang yang menaruh kepentingan pada keselamatan jiwa mereka harus dengan sungguh-sungguh dan penuh keseriusan menyelidiki, Apakah meterai Allah? dan apakah tanda binatang itu? Bagaimanakah kita dapat mengelakkan daripada menerimanya?”

> “The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.

> “Meterai Allah, tanda atau lambang kuasa-Nya, terdapat dalam hukum yang keempat. Inilah satu-satunya perintah dalam Dekalog yang menunjuk kepada Allah sebagai Pencipta langit dan bumi, serta dengan jelas membezakan Allah yang benar daripada segala allah palsu. Di seluruh Kitab Suci, hakikat kuasa penciptaan Allah dikemukakan sebagai bukti bahawa Dia mengatasi segala dewa bangsa-bangsa kafir.

> “The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.

> “Sabat yang diperintahkan oleh hukum yang keempat telah ditetapkan untuk memperingati pekerjaan penciptaan, dan dengan demikian menjaga supaya pikiran manusia senantiasa tertuju kepada Allah yang benar dan yang hidup. Seandainya Sabat selalu dipelihara, tidak akan pernah ada penyembah berhala, orang ateis, ataupun orang yang tidak percaya. Pemeliharaan yang kudus atas hari suci Allah akan menuntun pikiran manusia kepada Pencipta mereka. Hal-hal di alam akan membawa Dia ke dalam ingatan mereka, dan semuanya itu akan memberi kesaksian tentang kuasa-Nya dan kasih-Nya. Sabat hukum yang keempat adalah meterai Allah yang hidup. Sabat itu menunjuk kepada Allah sebagai Pencipta, dan merupakan tanda dari otoritas-Nya yang sah atas makhluk-makhluk yang telah dijadikan-Nya.”

> “What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?

> “Jika demikian, apakah tanda binatang itu, jika bukan sabat palsu yang telah diterima oleh dunia menggantikan Sabat yang benar?

> “The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.

> Nako ya esakoli ete Bopapa ekomimisa ezali likoló ya nyonso oyo ebengamaka Nzambe, to oyo basambelaka, ekokisami na lolenge ya kokamwa na kobongola Sabata uta na mokolo ya nsambo kino na mokolo ya liboso ya poso. Epai nyonso Sabata ya bopapa epesamaka lokumu koleka Sabata ya Nzambe, wana moto ya lisumu atombolamaka likoló ya Mozalisi ya likoló mpe ya mabele.

> “Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’

> “Biakba a wɔka sɛ Kristo sesaa Homeda no, na wɔsɔre tia N’ankasa nsɛm no tẽẽ. Wɔ Ne Bepɔw so Asɛnka no mu no, Ɔkae sɛ: ‘Munnsusuw sɛ mabɛsɛe mmara anaa adiyifo no; mammɛsɛe, na mmom mabɛhyɛ no ma. Na nokwarem mise mo sɛ, kosi sɛ ɔsoro ne asase betwam no, anka akyerɛw ketewa biako anaa nsɛmfua no mu nkyerɛw ketewa baako mpo remfi mmara no mu da, kosi sɛ ne nyinaa bɛba mu. Enti obiara a obebu mmara nsɛm ketewa yi mu baako so, na wakyerɛ nnipa saa ara no, wɔbɛfrɛ no ketewa sen biara wɔ ɔsoro ahenni mu; na obiara a ɔbɛyɛ na wakyerɛkyerɛ wɔn no, ɔno na wɔbɛfrɛ no kɛse wɔ ɔsoro ahenni mu.’”

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.

> “रोमन काथोलिकहरूले सब्बाथको परिवर्तन उनीहरूको चर्चद्वारा गरिएको हो भनेर स्वीकार गर्छन्, र यही परिवर्तनलाई उनीहरू यस चर्चको सर्वोच्च अधिकारको प्रमाणका रूपमा प्रस्तुत गर्छन्। उनीहरू घोषणा गर्छन् कि हप्ताको पहिलो दिनलाई सब्बाथका रूपमा पालन गरेर प्रोटेस्टेन्टहरूले दैवी विषयहरूमा व्यवस्था बनाउने उनको शक्तिलाई मान्यता दिइरहेका छन्। रोमन चर्चले आफ्नो अभ्रान्तताको दाबी त्यागेको छैन, र जब संसार तथा प्रोटेस्टेन्ट चर्चहरूले उसले निर्माण गरेको जाली सब्बाथलाई स्वीकार गर्छन्, तब उनीहरूले वस्तुतः उसको दाबीलाई स्वीकार गरेका हुन्छन्। यस परिवर्तनको प्रतिरक्षामा उनीहरूले प्रेरितहरू र पितृहरूका अधिकारलाई उद्धृत गर्न सक्छन्, तर तिनीहरूको तर्कको भ्रम सजिलै देख्न सकिन्छ। पापवादी यति चतुर छ कि उसले प्रोटेस्टेन्टहरू आफैँलाई धोका दिइरहेका छन्, र यस विषयका तथ्यहरूतर्फ स्वेच्छाले आँखा चिम्लिरहेका छन् भन्ने कुरा देख्छ। जसै आइतबारको संस्थाले अनुकूलता प्राप्त गर्छ, ऊ आनन्दित हुन्छ, यस कुरामा निश्चित भई कि अन्ततः यसले सम्पूर्ण प्रोटेस्टेन्ट संसारलाई रोमको ध्वजामुनि ल्याउनेछ।” Signs of the Times, November 1, 1899.

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