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# The Book of Daniel - Number Seventy-Five

Buku Daniel - Nombor Tujuh Puluh Lima

The Prophetic Parallels: From Isaiah’s Message to Modern-Day Revelations

Perumpamaan Nabi: Dari Mesej Yesaya kepada Wahyu Zaman Kini

Author

Jeff Pippenger

Published

February 8, 2024

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As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?

Busaia ba hlalosa molaetsa o emeloang ke lilemo tse mashome a tšeletseng a metso e mehlano (khaolo ea bosupa, temana ea borobeli) ho moetapele ea khopo oa Jerusalema, o etsa joalo pela “tšimo ea mohlatsisi” le “qetellong ea kotopo ea letangoana le ka holimo,” ka selemo sa 742 BC. 742 BC e emela 1863, hobane Jesu kamehla o bontša qetello ka qalo. Borabele ba 1863 le bona bo emela molao oa Sontaha United States, hobane Jesu kamehla o bontša qetello ea ntho ka qalo ea ntho. 1863 e ne e le qalo ea kereke ea Adventist ea Laodisea e ngolisitsoeng ka molao, ’me kereke eo e tloheloa e le lesupi ka “tšisinyeho e kholo ea lefatše” ea molao oa Sontaha. Khampani e laoloang ka molao ke ’Muso e ka tsoela pele joang ho tšehetsa Sabatha ea letsatsi la bosupa, nakong eo ’muso oo oo ka molao o thibelang borapeli ka letsatsi la bosupa?

At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.

Pagpahit sinugatan ni Cristo, pinadalisay Nia ing templo. King mumunang pamaglinis na ning templo, inditica ne ni Cristo a reng pamagpaliari megawang “ing bale ning Ama Nia” a lungga da reng tulisan; oneng king pamanguli a pamaglinis na ning templo, tinuking ne a “ing bale da” mibate karela a mapali. Ing daan a Israel ilarawan ne ing bayung Israel. Itinag ne ampong pinadalisay ing templong Millerita king pamagpasimula ning Adventismo, oneng king pamanguli a pamaglinis, ing pamaglinis da reng sanggatus ampong apat apulung libu, ing Adventismung Laodiceano iluwa ne king buklat na, at “ing bale da” mibate ne ngan a mapali.

Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.

Yesaya berada di padang tukang penatu ketika ia berhadapan dengan raja Ahas. Padang tukang penatu melambangkan penyucian yang dikerjakan oleh Utusan Perjanjian yang dengan tiba-tiba datang ke Bait-Nya, dan menyucikan bani Lewi seperti dengan “sabun tukang penatu.” Penyucian ini dikerjakan pada permulaan Adventisme, dan dikerjakan lagi pada akhirnya.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Lihatlah, Aku akan mengutus utusan-Ku, dan ia akan mempersiapkan jalan di hadapan-Ku; dan Tuhan yang kamu cari itu akan tiba-tiba datang ke bait-Nya, yaitu utusan perjanjian yang kamu sukai; sesungguhnya, Ia akan datang, firman TUHAN semesta alam. Tetapi siapakah yang dapat tahan pada hari kedatangan-Nya? dan siapakah yang dapat tetap berdiri apabila Ia menampakkan diri? sebab Ia seperti api pemurni dan seperti sabun tukang penatu. Dan Ia akan duduk seperti seorang pemurni dan pentahir perak; Ia akan mentahirkan bani Lewi dan memurnikan mereka seperti emas dan perak, supaya mereka dapat mempersembahkan kepada TUHAN persembahan dalam kebenaran. Maka persembahan Yehuda dan Yerusalem akan menyenangkan TUHAN, seperti pada hari-hari dahulu kala dan seperti pada tahun-tahun yang lampau. Maleakhi 3:1–4.

Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.

Aisaya o kopana le Akase, ka pontšo ea mora oa hae, eo lebitso la hae le tšoantšetsang hore matsatsing a ho qetela “masalla a tla khutla.” Masalla ke bao ba “khutlang.” Aisaya o kopana le morena ea khopo Akase nakong ea histori ea ho hloekisoa ha tempele, e qalileng historing ea Bamillere ka 1844, ’me ea fihlisetsoa qetellong ka ho se mamele ka 1863. Matsatsing a ho qetela, ho hloekisoa ke histori ea ho tiisoa ha ba lekholo le mashome a mane a metso e mene a likete. Hoja Bamillere ba ne ba latetse tataiso e bulehileng ea Molimo e ileng ea latela 1844, ba ka be ba qetile mosebetsi.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “1844년의 대실망 이후에 재림신자들이 그들의 믿음을 굳게 지키고, 하나님의 열려 가는 섭리를 따라 연합하여 전진하며, 셋째 천사의 기별을 받아 성령의 능력으로 그것을 세상에 선포하였더라면, 그들은 하나님의 구원을 보았을 것이요, 주께서는 그들의 노력과 함께 능력 있게 역사하셨을 것이며, 그 사업은 완결되었을 것이고, 그리스도께서는 이때쯤 이미 당신의 백성을 그들의 상급으로 영접하시기 위하여 오셨을 것이다. 그러나 실망 뒤를 이은 의심과 불확실의 시기에 많은 재림 신자들이 그들의 믿음을 버렸다.... 이와 같이 그 사업은 방해를 받았고, 세상은 어둠 가운데 남겨졌다. 온 재림신자 단체가 하나님의 계명들과 예수의 믿음 위에 연합하였더라면, 우리의 역사는 얼마나 크게 달라졌겠는가!” Evangelism, 695.

The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.

Kegagalan untuk “majar terus baum sama dalam pemeri’ buka Allah,” nubu’ sida’ masuk ke dalam keadaan Laodikia ba taun 1856, lalu pemberontakan ke datai ba taun 1863 nyadika tanda pun mula pengembara dalam padang belantara, ti udah digambar ngena Israel kelia lebuh sida’ gagal ba ujian sida’ ti kesepuluh enggau ti pengabis, lalu udah nya dihukum mati dalam padang belantara dalam empat puluh taun ti nyusul.

Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.

Anak Yesaya memberikan janji bahwa pada pentahiran Bait Suci yang terakhir pada akhir zaman, “suatu sisa akan kembali.” “Kembalinya” mereka digambarkan oleh Yeremia, yang dijanjikan bahwa jika ia mau “kembali,” ia akan menjadi penjaga Tuhan. Seratus empat puluh empat ribu adalah mereka yang telah kembali dari suatu kekecewaan.

Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.

Ba ba leng ba sekete sekgolo se lekgolo le masome a mane a mane ba fetile mo go swabisweng mme ba letetse Morena wa bone. Ba emetswe ka sesupo ke makgarebe a a botlhale mo hisitoring ya ba-Millerite, mme mo ditiragalong tsotlhe tse pedi, tsa tshimologo le tsa bokhutlo, dithupa tse pedi di kopanngwa go nna setšhaba se le sengwe, ka nako ya tshololelo ya Moya o o Boitshepo mo nakong ya Mokgosi wa Bosigogare.

Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.

Kgosi e mobe Ahase e emela boeteledipele jwa Juda jo bo tla bong bo utlwile molaetsa, mme bo gana molaetsa o o tlhagisitsweng ke Isaia; mme ka go dira jalo bo “kgopiwa, bo we, bo thubega, bo tshwarwa ka serai, bo bo bo tsewa.” Ke bone ba ba “batlang kwa go ba ba nang le meya e e tlwaelaneng le bone, le kwa go baloi ba ba sebang le ba ba ngunang,” ba emela maitemogelo a semowa sa meya ao ba ineelang mo go one fa ba amogela tsietso e e maatla ya 2 Bathesalonika. Go gana ga Ahase molaetsa wa ga Isaia ka 742 BC go tsamaisana le 1863, fa molaetsa wa ga Miller o ne o ganwa. Isaia o emela Miller, mme molaetsa wa ga Isaia le wa ga Miller ka bobedi o ne o theilwe mo go “dinako di supa,” tse di fitlhelang ntlha ya tshegetso ya tsone mo temaneng ya borobedi, ya kgaolo ya bosupa ya Isaia. Morwa Miller (morwa Isaia) o emela motsamao wa Elija o o tlang mo malatsing a bofelo.

The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.

Phatlalatšo ye e dirilwego kgahlanong le Ahase ka baka la go gana ga gagwe e be e akaretša polelopele ya gore o tla fenywa ke kgoši ya leboa, yeo mehleng ya bofelo e lego kopano ya makga a mararo ya Roma ya Sebjalebjale, ye e bušwago ke bopapa.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> AronNokma mingsingna angna indake aganaha, “Ia manderangni mande Shiloahni chu·rangko, jegrikgrikan re·baenggipa, jegalon, Rezin aro Remaliahni depanterangna katchaaha; uni gimin da, nibo, Jihova uamangni kosako chibimani chu·rangko ra·baenga, bilakbegipa aro bang·begipa, Assyriani raja aro uni pilak rasong baksa. Ua uni pilak nala rangni kosako chadenggen, aro uni pilak jakesrangni kosako re·anggen. Ua Judahko skanggen; ua gal·brugen aro chadenggen; ua kingkingo sokbagen; aro uni grongrangni trikutan nang·ni a·songni pilak tranganiko gapgen, O Immanuel.” Isaiah 8:5–8.

Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.

Yesaya bertemu dengan raja jahat Ahaz di hujung saluran kolam atas, dan walaupun terdapat ketidakpastian dalam kalangan sejarawan Alkitab dan ahli arkeologi tentang sama ada kolam atas itu merupakan kolam yang sama seperti kolam Siloam pada zaman Kristus, konteks nubuat Yesaya menghapuskan segala keraguan, kerana Yesaya menyatakan bahawa raja dari utara akan datang menimpa Ahaz, kerana dia telah menolak air Shiloah, yang mengalir dengan lembut. “Shiloah” ialah nama dalam Perjanjian Lama bagi “Siloam” dalam Perjanjian Baru.

It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.

E ne e le letamong la Siloame moo Jesu a ileng a folisa monna ea foufetseng, ’me morena ea khopo Akase o emela boetapele ba foufetseng ba Laodisea, ka bobeli ka 1863, le molaong oa Sontaha o seng o atametse, ba hanang ho folisoa. “Shiloah” le “Siloame” ka bobeli li bolela “rometsoe,” ’me molaetsa o ile oa romeloa ho tsoa ho Ntate ho ea ho Mora, eo ka mor’a moo a ileng a o nea Gabriele le mangeloi a halalelang hore a o fetisetse ho Esaia, ea ileng a tlisa molaetsa o “rometsoeng” o tsoang leholimong ho moeta-pele ea foufetseng oa Laodisea.

The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.

Saluran dari kolam atas, tempat Yesaya menyampaikan pekabaran itu, melambangkan tempat di mana hujan Roh Kudus disalurkan kepada umat Allah, sebagaimana juga dilambangkan oleh pipa-pipa emas dalam penglihatan Zakharia, atau tangga dalam mimpi Yakub.

> “That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’

> “Apa yang telah Allah sediakan bagi kita dilambangkan dalam Zakharia, pasal 3 dan 4, serta 4:12–14: ‘Lalu aku menjawab lagi dan berkata kepadanya: Apakah kedua cabang pohon zaitun ini, yang melalui kedua pipa emas itu menyalurkan minyak emas dari dirinya? Maka ia menjawab dan berkata kepadaku: Tidakkah engkau mengetahui apakah ini? Dan aku berkata: Tidak, tuanku. Lalu katanya: Inilah kedua orang yang diurapi, yang berdiri di hadapan Tuhan seluruh bumi.’”

> “The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Bwana amejaa rasilimali. Yeye hana upungufu wa vyombo. Ni kwa sababu ya upungufu wetu wa imani, hali yetu ya kidunia, maneno yetu ya ovyo, kutokuamini kwetu, kunakoonekana katika mazungumzo yetu, ndipo vivuli vya giza hukusanyika kutuzunguka. Kristo hafunuliwi kwa neno wala kwa tabia kama Yule aliye mzuri kabisa, na Mkuu kuliko elfu kumi. Wakati nafsi inaporidhika kujiinua yenyewe kwa ubatili, Roho wa Bwana hawezi kuifanyia mengi. Maono yetu ya karibu huona kivuli, lakini hayawezi kuona utukufu ulioko ng’ambo yake. Malaika wanaizuia pepo nne, zikifananishwa na farasi mwenye ghadhabu anayetaka kujinasua na kukimbia juu ya uso wa dunia yote, akileta uharibifu na mauti katika njia yake.”

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.

> “တော်မူသောကမ္ဘာ၏ အနားသို့ ရောက်ရှိလျက်ရှိစဉ်ပင် ကျွန်ုပ်တို့ အိပ်ပျော်နေရမည်လော။ ကျွန်ုပ်တို့ ပျင်းရိမောပန်း၍၊ အေးစက်၍၊ သေကောင်ကဲ့သို့ ဖြစ်နေရမည်လော။ အို၊ ကျွန်ုပ်တို့၏ အသင်းတော်များ၌ ဘုရားသခင်၏ ဝိညာဉ်တော်နှင့် အသက်ရှူသံတော်ကို ကိုယ်တော်၏ လူမျိုးအပေါ် မှုတ်သွင်းပေးတော်မူ၍၊ သူတို့သည် မိမိတို့ခြေထောက်ပေါ်၌ ရပ်တည်ကာ အသက်ရှင်ကြပါစေဟု ကျွန်ုပ်တို့ အလွန်လိုလားပါသည်။ လမ်းသည် ကျဉ်းမြောင်းပြီး၊ တံခါးလည်း ကျဉ်းကြောင်းကို ကျွန်ုပ်တို့ မြင်ရမည်။ သို့ရာတွင် ကျဉ်းသောတံခါးအားဖြင့် ကျွန်ုပ်တို့ ဝင်သွားကြသည့်အခါ၊ ထိုတံခါး၏ ကျယ်ဝန်းမှုမှာ အကန့်အသတ်မရှိပေ။” Manuscript Releases, volume 20, 216, 217.

The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.

“น้ำมันสีทอง” คือข่าวสารแห่งพระวิญญาณของพระเจ้าที่ไหลลงมาจากอ่างเบื้องบนผ่านทางท่อส่ง ซึ่งคือท่อทองคำสองท่อ อันเป็นพยานสองคนแห่งพระคัมภีร์และพระวิญญาณแห่งคำพยากรณ์ หรือพันธสัญญาเดิมและพันธสัญญาใหม่ หรือธรรมบัญญัติและบรรดาผู้เผยพระวจนะ หรือโมเสสและเอลียาห์

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Bāo tlângte hi lei pum huapa Lalpa hnêna dingin an awm a, hmaih hian Satan chu cherub humtu anga hmun pêk tawh kha an chang a ni. A lalṭhutphah kimvel a hualtu thianghlimte hmangin, Lalpan leiahte nêna inzawhna nghet tak a vawn reng a. Hriam rangkachak chu Pathianin ringtute khawlrate a chawm rengna khawngaihnaa entîr a ni; chutiangin an chhanvâr chu an ṭhîng thei lo va, mit thei lo bawk. He hriak thianghlim hi vân atanga Pathian Thlarau thuchahte hmanga buatsaih tlâk lovin, sual thiltihna remruatna hrang hrangte chuan mihringte chungah thuneihna famkim an nei ang.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “ਦਿਉਤੇ ਨਾਲ ਅਦਬ ਨਹੀਂ ਕੀਤਾ ਜਾਂਦਾ ਜਦੋਂ ਅਸੀਂ ਉਹ ਸੰਦੇਸ਼ ਸਵੀਕਾਰ ਨਹੀਂ ਕਰਦੇ ਜੋ ਉਹ ਸਾਨੂੰ ਭੇਜਦਾ ਹੈ। ਇਸ ਤਰ੍ਹਾਂ ਅਸੀਂ ਉਸ ਸੋਨੇ ਵਰਗੇ ਤੇਲ ਨੂੰ ਅਸਵੀਕਾਰ ਕਰਦੇ ਹਾਂ ਜੋ ਉਹ ਸਾਡੀਆਂ ਆਤਮਾਵਾਂ ਵਿੱਚ ਉਡੇਲਣਾ ਚਾਹੁੰਦਾ ਹੈ ਤਾਂ ਜੋ ਉਹ ਅੰਧਕਾਰ ਵਿੱਚ ਰਹਿਣ ਵਾਲਿਆਂ ਤੱਕ ਪਹੁੰਚਾਇਆ ਜਾਵੇ। ਜਦੋਂ ਇਹ ਪੁਕਾਰ ਆਵੇਗੀ, ‘ਵੇਖੋ, ਦੂਲਾ ਆ ਰਿਹਾ ਹੈ; ਉਸ ਨੂੰ ਮਿਲਣ ਲਈ ਬਾਹਰ ਨਿਕਲੋ,’ ਤਦ ਉਹ ਜਿਨ੍ਹਾਂ ਨੇ ਪਵਿੱਤਰ ਤੇਲ ਪ੍ਰਾਪਤ ਨਹੀਂ ਕੀਤਾ, ਜਿਨ੍ਹਾਂ ਨੇ ਆਪਣੇ ਹਿਰਦਿਆਂ ਵਿੱਚ ਮਸੀਹ ਦੀ ਕਿਰਪਾ ਨੂੰ ਸੰਭਾਲ ਕੇ ਨਹੀਂ ਰੱਖਿਆ, ਮੂਰਖ ਕੁਆਰੀਆਂ ਵਾਂਗ ਇਹ ਪਾਉਣਗੇ ਕਿ ਉਹ ਆਪਣੇ ਪ੍ਰਭੂ ਨੂੰ ਮਿਲਣ ਲਈ ਤਿਆਰ ਨਹੀਂ ਹਨ। ਉਹਨਾਂ ਦੇ ਅੰਦਰ ਆਪ ਹੀ ਤੇਲ ਪ੍ਰਾਪਤ ਕਰਨ ਦੀ ਸ਼ਕਤੀ ਨਹੀਂ ਹੈ, ਅਤੇ ਉਹਨਾਂ ਦੀਆਂ ਜ਼ਿੰਦਗੀਆਂ ਵਿਗੜ ਜਾਂਦੀਆਂ ਹਨ। ਪਰ ਜੇ ਪਰਮੇਸ਼ੁਰ ਦੇ ਪਵਿੱਤਰ ਆਤਮਾ ਲਈ ਬੇਨਤੀ ਕੀਤੀ ਜਾਵੇ, ਜੇ ਅਸੀਂ ਮੂਸਾ ਵਾਂਗ ਅਰਦਾਸ ਕਰੀਏ, ‘ਮੈਨੂੰ ਆਪਣੀ ਮਹਿਮਾ ਵਿਖਾ,’ ਤਾਂ ਪਰਮੇਸ਼ੁਰ ਦਾ ਪ੍ਰੇਮ ਸਾਡੇ ਹਿਰਦਿਆਂ ਵਿੱਚ ਉਡੇਲ ਦਿੱਤਾ ਜਾਵੇਗਾ। ਸੋਨੇ ਦੀਆਂ ਨਲੀਆਂ ਰਾਹੀਂ, ਸੋਨੇ ਵਰਗਾ ਤੇਲ ਸਾਡੇ ਤੱਕ ਪਹੁੰਚਾਇਆ ਜਾਵੇਗਾ। ‘ਨਾ ਤਾਕਤ ਨਾਲ, ਨਾ ਸ਼ਕਤੀ ਨਾਲ, ਪਰ ਮੇਰੇ ਆਤਮਾ ਨਾਲ, ਸੈਨਾਵਾਂ ਦੇ ਯਹੋਵਾਹ ਦਾ ਇਹ ਵਚਨ ਹੈ।’ ਧਰਮ ਦੇ ਸੂਰਜ ਦੀਆਂ ਚਮਕਦਾਰ ਕਿਰਣਾਂ ਨੂੰ ਪ੍ਰਾਪਤ ਕਰਕੇ, ਪਰਮੇਸ਼ੁਰ ਦੇ ਬੱਚੇ ਸੰਸਾਰ ਵਿੱਚ ਜੋਤਾਂ ਵਾਂਗ ਚਮਕਦੇ ਹਨ।” Review and Herald, July 20, 1897.

The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.

Mesej yang ditolak oleh Ahaz ialah mesej Seruan Tengah Malam, yang akan memuncak kepada kedatangan Kristus yang kedua, sekiranya kepimpinan Laodikia telah menerima mesej kepada Laodikia yang “dikirimkan” kepada mereka pada tahun 1856. Mesej itu kemudiannya akan berkembang menjadi seruan nyaring, dan umat Tuhan akan menyelesaikan pekerjaan itu serta berada dalam damai. Sebaliknya, mereka kembali kepada muntah yang daripadanya mereka telah dibebaskan.

Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.

یسایاہ اور آحاز کو فولر کے کھیت کی تطہیر کے عمل میں دکھایا گیا ہے، جو ملاکی باب تین میں عہد کے فرستادہ کے ذریعے انجام پاتا ہے۔ انہیں علامتی طور پر وہاں واقع بتایا گیا ہے جہاں زکریاہ کے رویا میں “تیل” (ایک پیغام) انڈیلا جا رہا ہے، اور آخری ایام میں آحاز کے لیے یسایاہ کا پیغام تیسرے ہائے کی اسلام کی خبر ہے؛ یہ سات گرجوں کی مخفی تاریخ کا پیغام ہے؛ یہ اس بات کا پیغام ہے کہ آٹھواں سات میں سے ہے؛ یہ انگورستان کا پیغام ہے؛ یہ “سچائی” کا پیغام ہے، اور یہ سب مکاشفۂ یسوع مسیح کے اجزا ہیں، جو آخری ایام میں اس تطہیر کو پیدا کرتا ہے جس کی نمائندگی فولر کا کھیت کرتا ہے۔

It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.

Eli liliikuwa na pia ndilo ujumbe wa “nyakati saba,” unaobadilika kutoka jiwe la msingi la Miller hadi kuwa jiwe kuu la pembeni, kwa maana ulikuwa ukweli wa kwanza, na kwa hiyo ni lazima uwe ukweli wa mwisho. Mwaka 1863 uliashiria hitimisho la mchakato wa utakaso ulioanza kwa kuwasili kwa malaika wa tatu tarehe 22 Oktoba, 1844, na hatimaye ukafikia nuru ya “nyakati saba” mwaka 1856. Mwaka 1844 nuru ya miaka elfu mbili na mia tatu iliashiria mwanzo uliosababisha mwisho uliotiwa alama na miaka elfu mbili mia tano na ishirini. Hata hivyo, upofu wa Laodikia katika mwanzo na katika mwisho, hukataa kuona uhusiano wa maono hayo mawili. Mwaka 1863 unawakilisha hitimisho la mchakato wa utakaso ambao daima hutokea ujumbe unapofunuliwa, na ujumbe wa malaika wa tatu ulifunuliwa tarehe 22 Oktoba, 1844.

The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.

Kumunuh nisa diafrel ma ketiga haro mabuká iha tinan 1844, la’ós kumunuh ida de’it; ne’e mak buat ne’ebé Sister White hatete hanesan “kumunuh avansadu husi anju datoluk nian.” Kumunuh avansadu husi anju datoluk hahú iha 1844, no kontinua avansa to’o tempu prova remata; maibé bainhira ne’e to’o dahuluk, no bainhira ne’e remata iha rohan, iha períodu prova espesífiku ida husi anju datoluk. Períodu prova sira-ne’e, iha hahú no iha rohan, mos reprezenta prosesu prova ida ne’ebé Daniel reprezenta hanesan “aumentu ba koñesimentu,” ne’ebé mos mak kumunuh avansadu husi anju datoluk.

The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.

Proses pengujian pada permulaan bermula pada tahun 1844, dan terang yang semakin berkembang bertambah dalam pengetahuan hingga mencapai kesudahannya pada tahun 1856. Terang permulaan dan terang pengakhiran dalam masa pengujian itu ialah dua penglihatan dalam Daniel fasal lapan, ayat tiga belas dan empat belas, yang melambangkan asas dan tiang utama Adventisme.

The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.

Nako ea teko ea lengeloi la pele e qalile ka la 11 Phato, 1840, ’me ea fela ka masoabi a pele ka la 19 Mmesa, 1844. Eaba nako ea teko ea lengeloi la bobeli e qala, ’me ea tsoela pele ho fihlela ka la 22 Mphalane, 1844. Ka nako eo lengeloi la boraro la fihla, ’me nako ea teko ea lengeloi la boraro ea tsoela pele ho fihlela Adventisme ea Laodisea e hana leseli la lengeloi la boraro ka 1863.

The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.

Nako ya komekama ya anjela wa tatu kwa Uadventisti wa Kimuera ilikuwa na mwanzo na mwisho, na mwanzo na mwisho lazima viwakilishe jambo lilelile, kwa maana Yesu daima huonyesha mwisho wa jambo kwa mwanzo wa jambo hilo. Ufunguzi wa nuru inayosonga mbele ya anjela wa tatu ulikuwa nuru ya kutokea kwake (ono la “mareh”), la aya ya kumi na nne ya sura ya nane ya Danieli. Mwisho wa nuru inayosonga mbele ya anjela wa tatu ulikuwa nuru ya kukanyagwa kwa patakatifu na jeshi (ono la “chazon”), la aya ya kumi na tatu. Maono hayo mawili yamefungamana kwa namna ya kinabii.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> Hao e tla etsa hore terompeta ea jubile e lle ka letsatsi la leshome la khoeli ea bosupa; ka letsatsi la poelano le tla etsa hore terompeta e lle naheng eohle ea lōna. Levitike 25:9.

The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.

စင်ကြယ်ခြင်းနေ့ဖြစ်သော ၁၈၄၄ ခုနှစ်၊ အောက်တိုဘာ ၂၂ ရက်နေ့တွင် မှုတ်ရမည့် တံပိုးသည် ယူဗိလတံပိုးဖြစ်ပြီး၊ ၎င်းသည် ခုနစ်နှစ်စက်ဝိုင်းမြတ်ကို ကိုယ်စားပြုသည်။ ထိုစက်ဝိုင်းကို တွက်လျှင် ရက်ပေါင်း နှစ်ထောင်ငါးရာနှစ်ဆယ် ဖြစ်သည်။ ထာဝရဘုရားသည် ရှေးဣသရေလအမျိုးကို ကတိတော်ထားရာပြည်သို့ တိုက်ရိုက် ဆောင်သွားရန် ရည်ရွယ်တော်မူခဲ့သော်လည်း၊ သူတို့၏ ပုန်ကန်ခြင်းကြောင့် ထိုသို့ မဖြစ်နိုင်ခဲ့ပေ။ ထာဝရဘုရားသည် ခေတ်သစ်ဣသရေလအမျိုးကိုလည်း ကတိတော်ထားရာပြည်သို့ တိုက်ရိုက် ဆောင်သွားရန် ရည်ရွယ်တော်မူခဲ့သော်လည်း၊ ပုန်ကန်ခြင်းကြောင့် ထိုသို့ မဖြစ်နိုင်ခဲ့ပေ။ ခေတ်သစ်ဣသရေလအမျိုးသည် တတိယကောင်းကင်တမန်၏ တိုးတက်လာသော အလင်းကို နာခံခဲ့ကြမည်ဆိုလျှင်၊ သူတို့သည် လောကကို သတိပေးကြမည်ဖြစ်ပြီး၊ ထာဝရဘုရားသည်လည်း နှစ်တစ်ရာကျော် မတိုင်မီကပင် ပြန်ကြွလာတော်မူခဲ့မည်။

In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.

Supaya hal itu terjadi, Tuhan perlu mengerjakan suatu transformasi di antara kaum Millerit, dan transformasi itu dalam Kitab Suci dikenali sebagai rahasia Allah. Jika Adventisme telah mengikuti terang yang makin maju dari malaikat ketiga, maka sangkakala Yobel akan terus berbunyi sampai kepada akhirnya, sebab pada hari-hari ketika sangkakala ketujuh berbunyi, rahasia Allah diselesaikan. Dalam Wahyu pasal sepuluh, sangkakala itu, yaitu sangkakala Yobel, dan juga sangkakala dari celaka yang ketiga, mulai berbunyi pada 22 Oktober 1844.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Malaika yang aku lihat berdiri di atas laut dan di atas bumi itu mengangkat tangannya ke langit, lalu bersumpah demi Dia yang hidup sampai selama-lamanya, yang menciptakan langit dan segala isinya, dan bumi dan segala isinya, dan laut dan segala isinya, bahwa tidak akan ada penundaan lagi; tetapi pada hari-hari terdengarnya suara malaikat yang ketujuh, ketika ia mulai meniup sangkakalanya, maka rahasia Allah akan digenapi, seperti yang telah Ia nyatakan kepada hamba-hamba-Nya, yaitu para nabi. Wahyu 10:5–7.

The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.

Puroser penejawan pengujian ti berengkah ba tanggal 22 Oktober 1844, ti nyadika panampak ti angay maju ari ti angel ketelu, berengkah ku panampak Daniel bab dalapan, ayat empat belas, lalu tamat ku panampak Daniel bab dalapan, ayat tiga belas. Iya berengkah ku jawaban ayat empat belas, lalu tamat ku pertanyaan ayat tiga belas.

Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.

Itahun le likete tse leshome le metso e robong li ne li emetsoe ka ho fihla ha molaetsa oa tlhokomeliso oa Esaia ho Akase, morena oa Juda ea sebele, nakong ea ntoa ea lehae pakeng tsa leboea le boroa. Itahun le likete tse leshome le metso e robong tseo li ile tsa fela ka morena oa leboea a isa Iseraele bokhobeng. Itahun le likete tse leshome le metso e robong tseo li ne li emela ho fihla ha lengeloi la boraro ka 1844, ho isa borabeleng ba 1863. Leseli le tsoelang pele la lengeloi la boraro le ne le emetsoe ke molaetsa oa Esaia.

The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.

Penolakan terhadap terang yang sedang maju itu mengakhiri gerakan Millerite, dan dalam masa pencobaan itu Gerakan Millerite Filadelfia beralih menjadi Gereja Laodikia. Sembilan belas tahun yang dimulai pada tahun 742 SM, dan sembilan belas tahun yang dimulai pada tahun 1844, keduanya melambangkan suatu proses pengujian dan pemurnian pada hari-hari terakhir, yakni masa pencobaan terakhir dari terang yang sedang maju milik malaikat ketiga.

In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.

Nang dkang chadgipa dake nisongi sromani nangchongmotanio Isolni ning·tugipa rahasiani matchonggen. Rangsang saljonggipa brite ming chi bri chikko so·otgipa, pil∙anga aro mohor ka∙ako man·giparang ong·a.

> Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.

> Ikatlah kesaksian itu, meteraikanlah hukum Taurat di antara murid-murid-Ku. Dan aku akan menantikan TUHAN, yang menyembunyikan wajah-Nya terhadap kaum Yakub, dan aku akan berharap kepada-Nya. Sesungguhnya, aku dan anak-anak yang telah diberikan TUHAN kepadaku adalah untuk tanda-tanda dan untuk keajaiban-keajaiban di Israel, dari TUHAN semesta alam, yang bersemayam di gunung Sion. Yesaya 8:16–18.

The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.

mꞌmasiku omaliza, nyengo ya kuyesedwa ya mapeto ya kuwala kopitirira patsogolo kwa mngelo wachitatu inayambira pamene nyengo ya kuyesedwa ya chiyambi inayambira. Inayambira pamene Yesu anakweza dzanja Lake kumwamba nalengeza kuti “nthawi isakhalenso.” Chilengezo chimenecho chinachitika pa October 22, 1844, pamene lipenga lachisanu ndi chiwiri linalengeza Yubile pa mapeto a mzunguliro wopatulika wa zisanu ndi ziwiri. Mzunguliro wa zaka zisanu ndi ziwiri, wobwerezedwa kasanu ndi kawiri, unali kwenikweni zaka makumi anayi ndi zisanu ndi zinayi, kapena masiku zikwi ziwiri mazana asanu ndi awiri makumi awiri.

1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.

1989 menandakan “masa kesudahan” dalam pergerakan seratus empat puluh empat ribu, dan 1989 menandakan kesimpulan bagi seratus dua puluh enam tahun yang bermula pada pemberontakan tahun 1863. Pergerakan seratus empat puluh empat ribu bermula pada “masa kesudahan,” dengan suatu lambang “tujuh masa,” kerana seratus dua puluh enam ialah sepersepuluh daripada seribu dua ratus enam puluh, yang seterusnya ialah separuh daripada dua ribu lima ratus dua puluh.

Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.

Yesu akhala amayimira mapeto a chinthu ndi chiyambi cha chinthu, ndipo chiyambi cha kayendedwe ka anthu zana limodzi ndi makumi anayi ndi anayi sauzande chinadziwika ndi chizindikiro cha “nthawi zisanu ndi ziwiri,” monga mmene zilili pa mapeto a kayendedwe kameneko. Masiku a kulira kwa mngelo wachisanu ndi chiwiri, pamene chinsinsi cha Mulungu chikutha, anayamba pa mapeto a masiku “atatu ndi theka” a mu Chivumbulutso chaputala khumi ndi chimodzi. Lipenga Lachisanu ndi chiwiri, limene lilinso Tsoka lachitatu, linayimba noti yake yachiwiri pa October 7, 2023, ndipo chinsinsi cha Mulungu tsopano chikutha, monga “analengeza kwa atumiki ake aneneri.” Mapeto a kayendedwe kameneka akudziwika ndi chizindikiro cha “nthawi zisanu ndi ziwiri,” monga mmene zinalili pa chiyambi cha kayendedwe komweko.

At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.

Pada waktu akhir, pada tahun 1798, “tujuh masa” kemurkaan Allah terhadap kerajaan utara berakhir, dan pada akhir gerakan kaum Millerit, penolakan terhadap kebenaran-kebenaran yang berkaitan dengan “tujuh masa” menandai pemberontakan tahun 1863. Yesus senantiasa menggambarkan akhir suatu perkara dengan permulaannya, dan gerakan malaikat pertama (kaum Millerit) menggambarkan gerakan malaikat ketiga (seratus empat puluh empat ribu). Kedua gerakan itu dimulai dan diakhiri dengan “tujuh masa.” Hal-hal ini tidak mungkin direka-reka.

We will continue this study in the next article.

ᠪᠢᠳᠡ ᠡᠨᠡ ᠰᠤᠳᠤᠯᠤᠯ ᠢ ᠳᠠᠷᠠᠭᠠᠴᠢᠨ ᠤ ᠥᠭᠦᠯᠡᠯ ᠳᠤ ᠦᠷᠭᠡᠯᠵᠢᠯᠦᠯᠨᠡ᠃

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.

> “Mi sualna pawl ah a umte chu, leilung mite nih anmah le mahte an lungawi theinak le a hman lo ih sum tam zet hmang duhdan danpawl cu an pawm ding a si lo; ziangahtile an ti thei lo, cun an ti thei hman ahcun Khrih bangin umdan danpawl cun a phal lo ding. Zirhnak tampi pek a tul. ‘A hnen ah cun zosaw fimnak a zirh ding? cule zosaw thurin a theithiamter ding? cawnter thei dingte chu hnute ihsin thenmi, cule rawnhnawt ihsin hruaisuakmi an si. Ziangahtile thupek cu thupek tlun ah a um hrimhrim a tul, thupek tlun ah thupek; line tlun ah line, line tlun ah line; hitawk deuh, cule khuitawk deuh.’ Cuticun Bawipa thu cu faate hnenah zianghman hriat lo in, thu a zumtu nu le pa pawl nih an hmaiah tuar zetin an thlen peh vivo ding, cule an hmaiah an ret ringring ding. ‘Ziangahtile a thei lo vekin tongkam an hmangin le tong dangin a mi pawl hnenah a biak ding. An hnen ahcun, Himi hi chawlhsan theinak, rei zetin hahamte nan chawlhsanter theinak a si; cule himi hi thazang thar peknak a si, tiah a ti. Asinan an ngai duh lo. Cuti rualin Bawipa thu cu an hnen ah thupek tlun ah thupek, thupek tlun ah thupek; line tlun ah line, line tlun ah line; hitawk deuh, cule khuitawk deuh a si, an kal ih an hnulei lamah an tluknak dingah, an kekkuai dingah, kaih in an um dingah, cule man in an um dingah.’ Ziangah?—ziangahtile an hnen ih ra Bawipa thu cu an ngaihsak lo.”

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> “Ini berarti mereka yang belum menerima pengajaran, tetapi memelihara kebijaksanaan mereka sendiri, dan telah memilih untuk bekerja menurut gagasan mereka sendiri. Tuhan memberikan kepada mereka ujian ini, bahwa mereka harus mengambil pendirian untuk mengikuti nasihat-Nya, atau menolak dan bertindak menurut gagasan mereka sendiri, dan kemudian Tuhan akan membiarkan mereka kepada akibat yang pasti. Dalam segala jalan kita, dalam segala pelayanan kita kepada Tuhan, Ia berbicara kepada kita, ‘Berikanlah kepada-Ku hatimu.’ Roh yang tunduk dan mau diajar itulah yang dikehendaki Allah. Yang memberikan keunggulan kepada doa ialah kenyataan bahwa doa itu dihembuskan dari hati yang penuh kasih dan taat.”

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> “Бурхан Өөрийн ард түмнээс тодорхой зүйлсийг шаарддаг; хэрэв тэд, Би энэ зүйлийг хийхийн тулд зүрх сэтгэлээ зориулахгүй гэж хэлбэл, Эзэн тэднийг тэнгэрийн мэргэн ухаангүйгээр өөрсдийнх нь мэргэн гэж санасан шүүлт дотор нь явуулсаар, энэ судар [Исаиа 28:13] биелтлээ орхидог. Та нар, Би Эзэний удирдамжийг миний шүүлттэй нийцэх тодорхой нэг цэг хүртэл дагана, түүнээс цааш өөрийн үзлээ бат барьж, Эзэний дүртэй адил хэлбэрт орохоос татгалзана гэж хэлэх ёсгүй. Асуулт нь, Энэ Эзэний хүсэл мөн үү? гэж тавигдах ёстой; харин, Энэ —–-ийн санал эсвэл шүүлт мөн үү? гэж бус.” Testimonies to Ministers, 419.

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