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# The Revelation of Jesus Christ - Number Fourteen

Yesu Kristo amakɨnyɛtwa — Kumi na Nne

The Seventh Seal

Muhrim va Nkombo Haya Mushitouanela

Author

Jeff Pippenger

Published

November 11, 2023

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The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.

Perang masa percobaan para malaikat, yang bermula dengan Lucifer di langit ketiga sebagaimana digambarkan dalam Wahyu pasal dua belas, melambangkan perang masa percobaan manusia dan malaikat, yang berakhir di langit pertama. Ketika Iblis dan malaikat-malaikatnya diusir dari langit ketiga, Iblis membuka medan pertempuran yang baru di taman Eden. Sebagaimana dalam perang di langit ketiga bersama Lucifer, Allah juga menetapkan suatu masa percobaan bagi umat manusia. Perang di langit pertama yang sungguh-sungguh dimulai pada hukum hari Minggu yang segera akan datang melambangkan berakhirnya masa percobaan bagi umat manusia.

In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.

Dalam Wahyu pasal dua belas dan tiga belas, naga, binatang, dan nabi palsu ditampilkan. Lazimnya, ketiga kuasa itu dipahami terutama mewakili sejarah masa lampau dari ketiga kuasa tersebut, tetapi Yohanes diperintahkan untuk menuliskan “hal-hal yang akan terjadi,” dan seluruh kitab Wahyu berbicara tentang “hari-hari terakhir,” maka kami menerapkan prinsip Alkitab bahwa akhir digambarkan oleh permulaan, dan menerapkan lambang-lambang dalam Wahyu sebagai kebenaran masa kini, bukan masa lampau.

Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.

Satana e kile ea tsejoa, ntoeng eo a e qalileng leholimong la boraro, hammoho le ntoeng ea pele eo a e tliselitseng batho serapeng sa Edene, e le ea sebelisang “hypnotism” ho fetisa melaetsa ea hae e silafetseng e le hore a phethahatse ntoa ea hae.

> “Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.

> “စေတန်သည် ဧဒင်ဥယျာဉ်၌ ပထမ အာဒံကို စုံစမ်းသွေးဆောင်ခဲ့ပြီး၊ အာဒံသည် ရန်သူနှင့် အကြောင်းပြဆင်ခြင်တိုင်ပင်သဖြင့် သူ့အား အသာစီးရစေခဲ့သည်။ စေတန်သည် မိမိ၏ ဟိုပ်နိုတစ်ဇင်အာဏာကို အာဒံနှင့် ဟဝါအပေါ်၌ အသုံးချခဲ့ပြီး၊ ထိုအာဏာကိုပင် ခရစ်တော်အပေါ်၌လည်း အသုံးချရန် ကြိုးပမ်းခဲ့သည်။ သို့သော် ကျမ်းစာ၏ နှုတ်ကပတ်တော်ကို ကိုးကားဖော်ပြပြီးနောက်တွင် စေတန်သည် မိမိအောင်မြင်နိုင်မည့် အခွင့်အလမ်း မရှိကြောင်း သိခဲ့သည်။”

> “Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Mind, Character and Personality, 713.

> “Lelaki dan perempuan tidak boleh mempelajari ilmu tentang cara menawan pikiran orang-orang yang bergaul dengan mereka. Inilah ilmu yang diajarkan oleh Iblis. Kita harus menolak segala sesuatu yang sejenis itu. Kita tidak boleh berurusan dengan mesmerisme dan hipnotisme—ilmu dari dia yang telah kehilangan kedudukannya yang semula dan diusir dari pelataran sorgawi.” Mind, Character and Personality, 713.

The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.

“ꯁꯩꯇꯥꯟꯅ ꯇꯝꯍꯜꯂꯤꯕ ꯁꯥꯏꯟꯁ” ꯑꯁꯤ ꯒ꯭ꯂꯣꯕꯂꯤꯁ꯭ꯇ ꯃꯔꯆꯦꯟꯠꯁꯤꯡꯅ ꯃꯄꯨꯡ ꯐꯥꯔꯕ ꯃꯇꯝꯗ ꯑꯃꯁꯨꯡ, “ꯃꯥꯔꯤ ꯑꯗꯨꯒ ꯁꯨꯄꯔ ꯍꯥꯏꯋꯦ” ꯍꯥꯏꯕ ꯊꯧꯔꯥꯡ ꯑꯁꯤꯒꯤ ꯃꯈꯥꯗꯥ “ꯑꯔꯣꯏꯕ ꯅꯨꯃꯤꯠꯁꯤꯡ”ꯗ ꯏꯔꯥꯏ ꯄꯥꯡꯊꯣꯛꯄ ꯉꯝꯃꯤ। ꯁꯩꯇꯥꯟ ꯑꯁꯤ ꯑꯔꯥꯟꯕꯥꯁꯤꯡꯒꯤ ꯃꯄꯥ ꯅꯤ, ꯑꯃꯁꯨꯡ ꯃꯤꯗꯤꯌꯥꯒꯤ ꯑꯆꯧꯕ ꯑꯃꯁꯤꯡꯅ ꯑꯔꯥꯟꯕꯥꯁꯤꯡ ꯈꯛꯇꯪ ꯄꯨꯔꯛꯄ ꯈꯛꯇ ꯅꯠꯇ꯭ꯔꯒ, ꯃꯈꯣꯏꯅ ꯑꯆꯨꯝꯕꯥ ꯑꯇꯩ ꯊꯪꯍꯜꯂꯤ, ꯃꯈꯣꯏꯒꯤ ꯋꯥꯅꯥ ꯍꯦꯔꯦꯇꯤꯛꯁ ꯑꯣꯏꯅ ꯂꯧꯔꯤꯕꯁꯤꯡꯕꯨ ꯃꯇꯥꯡ ꯇꯥꯕꯨ ꯅꯦꯠꯂꯤ, ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏꯅ ꯃꯥꯂꯦꯝ ꯑꯁꯤꯒꯤ ꯏꯇꯤꯍꯥꯁꯇ ꯃꯇꯝ ꯈꯨꯗꯤꯡꯒꯤ ꯃꯊꯛꯇ ꯁꯤꯖꯤꯟꯅꯈꯤꯕ ꯍꯤꯞꯅꯣꯇꯤꯖꯝꯒꯤ ꯑꯇꯤꯌꯥ ꯃꯇꯝ ꯍꯦꯟꯅ ꯑꯆꯠꯄ ꯃꯑꯣꯡ ꯑꯁꯤ ꯁꯤꯖꯤꯟꯅꯩ। ꯑꯍꯨꯝꯁꯨꯕ ꯇꯨꯡꯂꯣꯟꯗ ꯍꯧꯒꯠꯈꯤꯕ ꯂꯥꯟ ꯑꯁꯤꯅ ꯁꯩꯇꯥꯟꯒꯤ ꯂꯥꯟꯒꯤ ꯑꯁꯤꯒꯨꯝꯕ ꯃꯆꯥ ꯑꯁꯤꯕꯨ ꯃꯥꯅꯨꯡꯗ ꯄꯨꯊꯣꯛꯏ, ꯑꯗꯨꯒ ꯑꯍꯥꯟꯕ ꯇꯨꯡꯂꯣꯟꯒꯤ ꯂꯥꯟ ꯍꯧꯒꯠꯂꯛꯄ ꯃꯇꯝꯗ ꯍꯤꯡꯂꯤꯕ ꯑꯝꯂꯤꯕꯁꯤꯡ ꯑꯍꯥꯟꯕꯗꯒꯤ ꯈꯪꯍꯜꯂꯕ ꯈꯪꯍꯟꯕꯒꯤ ꯃꯥꯐꯝꯗ ꯃꯥꯌꯥꯏ ꯏꯔꯤꯛꯄ ꯉꯝꯅꯕꯤ ꯑꯁꯤꯒꯤ ꯃꯔꯝꯗꯅꯤ। ꯑꯗꯨꯒ ꯃꯥꯂꯦꯝ ꯄꯨꯝꯅꯃꯛꯀꯤ ꯋꯦꯕ, ꯑꯃꯁꯨꯡ “ꯃꯥꯔꯤ ꯑꯗꯨꯒ ꯁꯨꯄꯔ ꯍꯥꯏꯋꯦ” ꯍꯥꯏꯕ ꯊꯧꯔꯥꯡ ꯑꯁꯤꯒꯤ ꯀꯟꯇ꯭ꯔꯣꯜ ꯁꯦꯟꯇꯔ ꯑꯁꯤ ꯌꯨꯅꯥꯏꯇꯦꯗ ꯁ꯭ꯇꯦꯠꯁꯇ ꯃꯅꯦꯖ ꯇꯧꯕ ꯑꯃꯁꯨꯡ ꯀꯟꯇ꯭ꯔꯣꯜ ꯇꯧꯕ ꯑꯣꯏꯔꯤ ꯍꯥꯏꯕ ꯑꯁꯤ ꯑꯩꯈꯣꯏꯅ ꯈꯪꯂꯕ ꯃꯇꯝꯗ, ꯌꯨꯅꯥꯏꯇꯦꯗ ꯁ꯭ꯇꯦꯠꯁꯅ ꯇꯨꯡꯂꯣꯟꯗꯒꯤ ꯃꯩ ꯄꯥꯠꯊꯣꯛꯂꯒ ꯃꯥꯂꯦꯝ ꯄꯨꯝꯅꯃꯛꯄꯨ ꯊꯥꯡꯅꯍꯜꯂꯤ ꯍꯥꯏꯕ ꯑꯁꯤ ꯀꯔꯝꯅ ꯑꯔꯊ ꯑꯣꯏꯕꯒꯦ ꯍꯥꯏꯕ ꯑꯁꯤ ꯑꯩꯈꯣꯏꯅ ꯎꯅꯕ ꯉꯝꯃꯤ। “ꯃꯩ” ꯍꯥꯏꯕ ꯑꯁꯤ Revelation ꯒꯤ ꯂꯥꯏꯔꯤꯛꯇ ꯋꯥ ꯑꯃ ꯑꯣꯏꯅ ꯐꯣꯡꯗꯣꯛꯏ।

The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.

Nyeleti wa Ufunuo sura ya kumi na tatu, na aya ya kumi na tatu, imetolewa kutoka katika vita vya mlima Karmeli ambapo manabii wa Baali na manabii wa Ashera hawakuweza kuita moto ushuke kutoka mbinguni kuthibitisha kwamba Baali na Ashtaroth walikuwa miungu ya kweli. Baali, akiwa mungu wa kiume, na Ashtaroth mungu wa kike, huwakilisha sanamu ya mnyama, yaani muungano usio mtakatifu wa kanisa na dola. Hao walikuwa manabii wa Yezebeli, ambaye alikuwa katika uhusiano usio mtakatifu na Ahabu. Mashahidi hao wawili wa kinabii wa sanamu ya mnyama katika kisa cha Mlima Karmeli hutambulisha jukumu la Marekani katika kwanza kuunda mfano wa mfumo wa upapa nchini Marekani, na baadaye ulimwenguni. “Moto” wa Karmeli ulipaswa kuwa uthibitisho wa yule Mungu wa kweli hasa alikuwa nani. Uliwakilisha ufunuo kutoka mbinguni unaomtambulisha Mungu wa kweli, na suala hilo hilo lipo wakati Marekani inaita moto ushuke kutoka mbinguni.

In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.

Dalam kitab Yesaya, Allah yang menyatakan kesudahan sejak permulaan berbicara kepada latar tempat Gunung Karmel pada zaman dahulu, dan juga kepada latar nubuat yang dilambangkan ketika Amerika Serikat menurunkan api dari langit.

> Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.

> “Haga kem belehleli,” ku bolela Jehova; “tlisang mabaka a lena a tiileng,” ku bolela Kgoši ya Jakobo. A ba a a tliše, ba re bontšhe tše di tlogo direga; a ba bontšhe dilo tša pele, gore ke eng, gore re di hlahlobe, re tsebe bofelo bja tšona; goba ba re tsebiše dilo tše di sa tlago. Bontšhang dilo tše di tlogo ba gona ka morago ga mo, gore re tsebe gore le medimo; ee, dirang botse goba dirang bobe, gore re tlale makatša, re di bone mmogo. Bonang, ga le selo, gomme modiro wa lena ke lefela; ke manyami yo a le kgethago. Ke tsošitše yo mongwe go tšwa leboa, gomme o tla tla; go tšwa moo letšatši le hlabago o tla bitša leina la ka; gomme o tla gata dikgošana bjalo ka seretse, bjalo ka ge mmopi wa dipitsa a gata letsopa. Ke mang yo a boletšego go tloga mathomong, gore re tsebe? le pele ga nako, gore re kgone go re: “O lokile”? Ee, ga go yo a bontšhago; ee, ga go yo a bolelago; ee, ga go yo a kwago mantšu a lena. Wa pele o tla re go Tsione: “Bonang, bonang bona”; gomme ke tla nea Jerusalema yo a tlišago ditaba tše dibotse. Jesaya 41:21–27.

In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”

Dalam peperangan langit yang pertama yang akan bermula pada undang-undang Ahad yang akan segera datang itu, Amerika Syarikat, dan juga Iblis sendiri, akan diizinkan untuk “mengemukakan” “perkara” mereka, dan mereka akan menurunkan api dari langit dalam suatu usaha untuk membuktikan bahawa tuhan Izebel ialah Tuhan yang benar. Dunia akan dipaksa menerima tanda hari peribadatan tuhan itu. Api yang diturunkan dari langit itu, melalui “lebuh raya maklumat” kepada seluruh umat manusia, ialah suatu pekerjaan yang “sia-sia,” dan dia yang memilih mesej yang disampaikan melalui saluran itu ialah suatu “kekejian.”

In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”

Fa dikgannyeng tseo, ba ba sekete se lekgolo le masome a manê le dikete tse nne, mme morago ga moo boidiidi jo bogolo, e tla nna basupi ba Modimo mo kganetsanong ya gore ke mang yo e leng Modimo wa boammaaruri. Melaetsa e e fetisiwang go tswa mo matlhakoreng ka bobedi a ntwa e emetswe e le “molelo.” Ditšhaba tsotlhe di tla phuthiwa gore go tle go bonwe gore ke mang yo e leng Modimo wa boammaaruri, mme go tla nna le mephato e mebedi ya basupi gore “boammaaruri” bo tlhomamisiwe.

> Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.

> Biarlah segala bangsa dihimpunkan bersama-sama, dan biarlah segala kaum dikumpulkan: siapakah di antara mereka yang dapat memberitahukan hal ini, dan menyatakan kepada kita perkara-perkara yang dahulu? Biarlah mereka mengemukakan saksi-saksi mereka, supaya mereka dibenarkan; atau biarlah mereka mendengar, lalu berkata, Itu benar. Kamu inilah saksi-saksi-Ku, firman TUHAN, dan hamba-Ku yang telah Kupilih: supaya kamu mengetahui dan percaya kepada-Ku, dan memahami bahwa Akulah Dia: sebelum Aku tidak ada Allah dibentuk, dan sesudah Aku pun tidak akan ada. Aku, bahkan Aku, ialah TUHAN; dan tidak ada juruselamat selain Aku. Aku telah memberitahukan, dan telah menyelamatkan, dan telah memperdengarkan, ketika tidak ada allah asing di antara kamu: sebab itu kamu inilah saksi-saksi-Ku, firman TUHAN, bahwa Akulah Allah. Yesaya 43:9–12.

The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?

Penzohna tlanghnak dongh bik cu, Setan hrang theihternaktu le Pathian hrang theihternaktu an nei. Langhternak cun zo saw Pathian dik tak a si timi a prove ding; asinain Pathian i zumhmi theihternaktu rinumte cu ziang saw an theihter ding?

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.

> Uyo Mndzimu, iNkhosi yako-Israyeli, neMhlengi wakhe, iNkhosi yemabandla: Ngingowekucala, futsi ngingowekugcina; ngaphandle kwami kute Nkulunkulu. Ngubani-ke, njengami, longabita, amemezele, akuhlele embikwami, selokhu ngamisela bantfu basendvulo na? Letintfo letitako, naletiyawufika, abakukhombise kubo. Ningesabi, futsi ningetfuki; angikashongo yini kuwe kusukela kuleso sikhatsi, ngase ngimemezela na? Nine ningofakazi bami. Ukhona yini Nkulunkulu ngaphandle kwami? Yebo, kute Nkulunkulu; angati namunye. Labo labenta sitfombe lesibatiwe bonkhe bayize; netintfo tabo letitsandzekako atiyubasiti ngalutfo; futsi bona bangofakazi babo; ababoni, futsi abati; kuze bajabhe. Isaya 44:6–9.

The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.

Ba tšepahalago kopanong ya mafelelo ya Thaba ya Karamele ba swanetše go hlatsela therešo ya gore Modimo ke wa mathomo le wa mafelelo. Ke yena Modimo yo “a beilego setšhaba sa bogologolo,” gore a hlaolele “dilo tše di tlago.” Dihlatse tša Modimo di swanetše go tšweletša Kutollo ya Jesu Kriste yeo e bulwego pele ga ntwa ya mafelelo ya Thaba ya Karamele.

Satan’s Mount Carmel message is represented as fire that comes down out of heaven.

Mesej Gunung Karmel Iblis dilambangkan sebagai api yang turun dari langit.

> And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, Revelation 13:13.

> ហើយវាបានប្រព្រឹត្តអស្ចារ្យការណ៍យ៉ាងធំៗ ដល់ថ្នាក់ធ្វើឲ្យភ្លើងធ្លាក់ចុះពីស្ថានសួគ៌មកលើផែនដី នៅចំពោះមុខមនុស្សទាំងឡាយ វិវរណៈ 13:13។

The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.

Ayat itu menerangkan mukjizat-mukjizat yang dilakukan oleh Amerika Serikat melalui ilmu hipnotisme modern yang disampaikan kepada umat manusia di “jalan raya informasi super.” Namun ayat itu juga berbicara tentang penampakan Iblis sendiri ketika ia menyamar sebagai Kristus.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “அம்சத்தினால் மூன்றாம் தூதனுடைய செய்தியின் அறிவிப்பில் ஒன்றிணையும் அந்தத் தூதன், தன் மகிமையினால் முழு பூமியையும் ஒளியூட்ட வேண்டும். உலகமெங்கும் விரியும் பரப்பும் அபூர்வமான வல்லமையும் உடைய ஒரு கிரியை இங்கே முன்னறிவிக்கப்படுகிறது. 1840–44 ஆம் ஆண்டுகளின் வருகை இயக்கம், தேவனுடைய வல்லமையின் மகத்தான வெளிப்பாடாக இருந்தது; முதல் தூதனுடைய செய்தி உலகிலுள்ள ஒவ்வொரு மிஷனரி நிலையத்திற்கும் எடுத்துச் செல்லப்பட்டது; மேலும் சில நாடுகளில், பதினாறாம் நூற்றாண்டின் மறுமலர்ச்சிக்குப் பிறகு எந்த நாட்டிலும் காணப்பட்டதிலுமப்பெரிய மதஆர்வம் தோன்றியது; ஆனாலும், இவையெல்லாம் மூன்றாம் தூதனுடைய கடைசி எச்சரிக்கையின் கீழ் எழும் வல்லமையுள்ள இயக்கத்தினால் மீறப்படவிருக்கின்றன.”

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Kerja itu akan serupa dengan kerja pada Hari Pentakosta. Sebagaimana ‘hujan awal’ telah dikaruniakan, dalam pencurahan Roh Kudus pada permulaan Injil, untuk menyebabkan benih yang berharga itu bertunas, demikian pula ‘hujan akhir’ akan dikaruniakan pada penutupnya untuk mematangkan tuaian. ‘Maka kita akan mengetahui, jika kita terus berusaha mengenal TUHAN; kedatangan-Nya sudah pasti seperti fajar; dan Ia akan datang kepada kita seperti hujan, seperti hujan akhir dan hujan awal ke atas bumi.’ Hosea 6:3. ‘Sebab itu, hai anak-anak Sion, bersukacitalah dan bergembiralah di dalam TUHAN, Allahmu; karena Ia telah mengaruniakan kepadamu hujan awal dengan secukupnya, dan Ia akan menurunkan bagimu hujan, hujan awal, dan hujan akhir.’ Joel 2:23. ‘Pada hari-hari terakhir, firman Allah, Aku akan mencurahkan Roh-Ku ke atas semua manusia.’ ‘Dan akan terjadi, bahwa setiap orang yang berseru kepada nama Tuhan akan diselamatkan.’ Acts 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.

> “ಪವಿತ್ರ ಸುವಾರ್ತೆಯ ಮಹಾಕಾರ್ಯವು ಅದರ ಆರಂಭವನ್ನು ಗುರುತಿಸಿದ ದೇವರ ಶಕ್ತಿಯ ಪ್ರಕಾಶಕ್ಕಿಂತ ಕಡಿಮೆಯಾದ ಪ್ರಕಾಶದೊಂದಿಗೆ ಅಂತ್ಯಗೊಳ್ಳುವದಿಲ್ಲ. ಸುವಾರ್ತೆಯ ಆರಂಭದಲ್ಲಿ ಪೂರ್ವಮಳೆಯ ಸುರಿಮಳೆಯಲ್ಲಿಯೇ ನೆರವೇರಿದ ಪ್ರವಾದನೆಗಳು, ಅದರ ಅಂತ್ಯದಲ್ಲಿ ಉತ್ತರಮಳೆಯಲ್ಲಿಯೂ ಮತ್ತೆ ನೆರವೇರಬೇಕಾಗಿವೆ. ಅಪೋಸ್ತಲ ಪೇತ್ರನು ಹೀಗೆಂದು ಮುಂಚಿತವಾಗಿ ನಿರೀಕ್ಷಿಸಿದ ‘ಶಾಂತಿದಾಯಕ ಕಾಲಗಳು’ ಇಲ್ಲಿವೆ: ‘ಆದದರಿಂದ ನೀವು ಪಶ್ಚಾತ್ತಾಪಪಟ್ಟು ಪರಿವರ್ತಿತರಾಗಿರಿ; ಹೀಗೆ ನಿಮ್ಮ ಪಾಪಗಳು ಅಳಿದುಹೋಗುವವು; ಆಗ ಕರ್ತನ ಸನ್ನಿಧಿಯಿಂದ ಶಾಂತಿದಾಯಕ ಕಾಲಗಳು ಬರುವುದು; ಮತ್ತು ಆತನು ಯೇಸುವನ್ನು ಕಳುಹಿಸುವನು.’ ಕೃತ್ಯಗಳು 3:19, 20.”

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> “பரிசுத்த அர்ப்பணிப்பினால் ஒளிர்ந்து பிரகாசிக்கும் முகங்களையுடைய தேவனுடைய ஊழியக்காரர்கள், பரலோகத்திலிருந்து வந்த செய்தியை அறிவிக்க இடமிருந்து இடம் விரைவாகச் செல்வார்கள். பூமியெங்கும் ஆயிரக்கணக்கான குரல்களினால் எச்சரிக்கை அறிவிக்கப்படும். அதிசயங்கள் செய்யப்படும், நோயாளிகள் சுகமாக்கப்படுவார்கள், அடையாளங்களும் அற்புதங்களும் விசுவாசிகளுக்குப் பின்பற்றிவரும். சாத்தானும் பொய்யான அற்புதங்களினால் கிரியையாற்றுகிறான்; மனிதர்களின் கண்முன்பாகவே பரலோகத்திலிருந்து அக்கினியைக் கூட இறக்குகிறான். வெளிப்படுத்தின விசேஷம் 13:13. இவ்வாறு பூமியின் குடியிருப்போர் தாங்கள் எந்தப் பக்கம் நிற்கவேண்டும் என்பதைத் தீர்மானிக்க அழைக்கப்படுவார்கள்.” The Great Controversy, 611, 612.

When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.

Apabila kita sampai pada waktu apabila Satan menurunkan api dari langit, “penduduk bumi akan dibawa untuk mengambil pendirian mereka.” Pada waktu itu, saksi Tuhan “akan bergegas dari satu tempat ke satu tempat untuk memberitakan mesej dari syurga. Dengan ribuan suara, di seluruh bumi, amaran itu akan diberikan.” Pekerjaan yang dilaksanakan oleh saksi Tuhan “akan serupa dengan pekerjaan pada Hari Pentakosta,” apabila “malaikat yang bergabung dalam pemberitaan mesej malaikat ketiga akan menerangi seluruh bumi dengan kemuliaannya.” Pada Pentakosta, api ialah lambang pencurahan Roh Kudus, dan api juga ialah lambang pencurahan roh najis Satan.

After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.

တမန်တော်ယောဟန်သည် ဗျာဒိတ်ကျမ်း အခန်း ၇ တွင် တစ်သိန်းလေးသောင်းလေးထောင်နှင့် လူအုပ်ကြီးကို ကိုယ်စားပြုပြီးနောက်၊ သတ္တမမြောက်ဖြစ်သော နောက်ဆုံးတံဆိပ် ဖွင့်လှစ်ခြင်းကို ဖော်ထုတ်ညွှန်ပြသည်။ နောက်ဆုံးတံဆိပ် သို့မဟုတ် သတ္တမတံဆိပ်သည် ယေရှုခရစ်၏ ဗျာဒိတ်တော် ဖွင့်လှစ်ခြင်းကို ကိုယ်စားပြုပြီး၊ စမ်းသပ်ကာလ ပိတ်သိမ်းမတိုင်မီ အနည်းငယ်အချိန်၌သာ ဖွင့်လှစ်ရမည့် ဗျာဒိတ်ကျမ်းအတွင်းရှိ တစ်ခုတည်းသော ပရောဖက်ပြုချက်လည်း ဖြစ်သည်။ သတ္တမတံဆိပ်၊ မိုးကြိုးခုနစ်သံနှင့် ယေရှုခရစ်၏ ဗျာဒိတ်တော်တို့သည် တူညီသောအမှန်တရားတစ်ရပ်၏ သင်္ကေတများအားလုံးဖြစ်ကြပြီး၊ ထိုအမှန်တရားကို စမ်းသပ်ကာလ ပိတ်သိမ်းမတိုင်မီ အနည်းငယ်အချိန်၌ ဖွင့်ပြတော်မူသည်။ ယေရှုခရစ်၏ ဗျာဒိတ်တော်သည် အာလဖာနှင့် အိုမေဂါတော်ဖြစ်တော်မူသော ခရစ်တော်၏ အကျင့်စရိုက်နှင့် ဖန်ဆင်းရှင်တန်ခိုးကို အထူးအလေးပေး ဖော်ပြသည်။ မိုးကြိုးခုနစ်သံသည် တစ်သိန်းလေးသောင်းလေးထောင်တို့ကို တံဆိပ်ခတ်မှတ်သော သမိုင်းကာလကို ဖော်ညွှန်းပြီး၊ သတ္တမတံဆိပ်သည် သက်သေခံနှစ်ပါး ထမြောက်၍ ဘုရားသခင်၏ “အမှန်တရား” ၏ ဖန်ဆင်းရှင်တန်ခိုးကို လက်ခံရရှိသော သမိုင်းကာလအတွင်း သန့်ရှင်းသောဝိညာဉ်တော် လောင်းချခြင်းကို ဖော်ညွှန်းသည်။ ထိုတန်ခိုးသည် ခမည်းတော်ထံမှ သားတော်ထံသို့၊ ဂါဗြေလထံသို့၊ ပရောဖက်ထံသို့ ဆင့်ကဲ ပို့ဆောင်ခြင်းခံရပြီး၊ ထိုအရာအတွင်း ပါဝင်နေသော တန်ခိုးကို ဖတ်ရန်၊ ကြားနာရန်၊ စောင့်ထိန်းရန် ရွေးချယ်သူတို့ထံသို့ ရောက်ရှိစေသည်။

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Ndipo atatsegula chizindikiro chachisanu ndi chiwiri, kunakhala chete kumwamba ngati kwa theka la ola. Ndipo ndinaona angelo asanu ndi awiri amene anayima pamaso pa Mulungu; ndipo anapatsidwa iwo malipenga asanu ndi awiri. Ndipo mngelo wina anadza nayima pa guwa la nsembe, ali ndi chofukizira chagolide; ndipo anapatsidwa zofukiza zambiri, kuti akazipereke pamodzi ndi mapemphero a oyera mtima onse pa guwa la nsembe lagolide limene linali pamaso pa mpando wachifumu. Ndipo utsi wa zofukizazo, umene unakwera pamodzi ndi mapemphero a oyera mtima, unakwera kupita pamaso pa Mulungu kuchokera m’manja mwa mngeloyo. Ndipo mngeloyo anatenga chofukizira, nachidzaza ndi moto wa pa guwa la nsembe, nachiponya pa dziko lapansi; ndipo panali mawu, ndi mabingu, ndi mphezi, ndi chivomezi. Chivumbulutso 8:1–5.

In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”

Kha ditemde, “ḓaṅeloi dza sumbe” “dzo ima phanḓa ha Mudzimu” dzi na “phalaphala dza sumbe.” Kha mvelele ya u pfesesa ha kale, avho vharuṅwa vha phalaphala dza sumbe vho no pfesesiwa nga nḓila yone sa vhaimeli vha khaṱhulo dza Mudzimu dzo livhiswaho kha Roma nga nṱhani ha u kombetshedzwa ha vhurabeli ha Swondaha. Roma ya Vhannḓa, nga fhasi ha Constantine, yo pasa mulayo wa u thoma wa Swondaha nga ṅwaha wa 321, nahone nga ṅwaha wa 330, muvhuso wawe wo kovhekanywa wa vha vhukati na vhukovhela. U bva kha iyo tshifhinga phalaphala dza u thoma dziṋa dza thoma u lila, nahone dza imela maanḓa a ḓivhazwakale e a ḓiswa u lwa na muvhuso wawe, nahone nga ṅwaha wa 476, dza sia muḓi wa Roma u kha nyimele ine wa si tsha dovha wa vha na muvhusi wa Muroma a tshi vhusa muḓi uyo, une wa vha tshiga tsha maanḓa na vhugala ha Roma. Musi vhupapa vhu tshi pasa mulayo wa Swondaha kha Khoro ya Orleans nga ṅwaha wa 538, Mohammed o vuswa uri a ḓise khaṱhulo kha kereke ya Roma, sa zwe zwa imelwa nga phalaphala ya vhuṱanu na ya vhurathi, dze dza dovha dza vha khombo ya u thoma na ya vhuvhili, nahone dza imela Vhuislamo. Naho u pfesesa ha mvelele ha idzo phalaphala ku hone, dzo ṱaluswa kha ndimana ine dza sumbedzwa khayo kha Nzumbululo ya vhuṱahe sa “maṱungu.”

> And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.

> Leloko la banna ba ba setseng, ba ba sa bolawang ke dikotlhao tseo, ga ba a ka ba ikotlhaya mo ditirong tsa diatla tsa bone, gore ba se ka ba obamela bademona le medingwana ya gouta, le selefera, le kgotlho, le maje, le dikgong; e e sa kgoneng go bona, le fa e le go utlwa, le fa e le go tsamaya. Le gone ga ba a ka ba ikotlhaya mo dipolaong tsa bone, le fa e le mo boloi jwa bone, le fa e le mo boakeng jwa bone, le fa e le mo boshong jwa bone. Tshenolo 9:20, 21.

The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.

Pengenapan yang sempurna dan terakhir bagi tujuh sangkakala ialah tujuh malapetaka terakhir dalam Wahyu pasal enam belas. Bahkan tinjauan sepintas lalu terhadap ciri-ciri nubuatan dari tujuh sangkakala dalam Wahyu pasal sembilan menunjukkan bahawa semuanya memiliki ciri-ciri yang sejajar dengan tujuh malapetaka terakhir. Pembukaan meterai yang ketujuh berlaku dalam sejarah pada saat masa percubaan hampir berakhir dan murka Allah, sebagaimana dilambangkan oleh tujuh malapetaka terakhir, hampir dicurahkan.

When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.

Ha Kresto, e le Tau ea leloko la Juda, a “bula tiiso ea bosupa,” lengeloi la tla la ema pel’a aletare, le tšoere senkhe sa khauta; ’me la fuoa libano tse ngata, hore le li nyehele hammoho le lithapelo tsa bahalaleli bohle holim’a aletare ea khauta e neng e le ka pel’a terone. ’Me mosi oa libano, o ileng oa nyoloha hammoho le lithapelo tsa bahalaleli, oa nyolohela pel’a Molimo o tsoa letsohong la lengeloi.” Ho tšolleloa ha Moea o Halalelang ka Pentekonta ho ile ha etelloa pele ke thapelo e kopaneng ea balumeli ba neng ba bokane Jerusalema.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer.” Selected Messages, book 1, 121.

> “Pembaharuan kesalehan yang sejati di antara kita adalah kebutuhan kita yang terbesar dan paling mendesak dari segala kebutuhan. Mencari hal ini haruslah menjadi pekerjaan kita yang pertama. Harus ada usaha yang sungguh-sungguh untuk memperoleh berkat Tuhan, bukan karena Allah tidak rela mengaruniakan berkat-Nya kepada kita, melainkan karena kita belum siap untuk menerimanya. Bapa kita yang di surga lebih rela memberikan Roh Kudus-Nya kepada mereka yang meminta kepada-Nya, daripada orang tua di bumi memberikan pemberian yang baik kepada anak-anak mereka. Tetapi adalah tugas kita, melalui pengakuan dosa, perendahan diri, pertobatan, dan doa yang sungguh-sungguh, untuk memenuhi syarat-syarat yang atasnya Allah telah berjanji untuk mengaruniakan kepada kita berkat-Nya. Suatu pembaharuan hanya patut diharapkan sebagai jawaban atas doa.” Selected Messages, buku 1, 121.

The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.

ការបើកត្រាទីប្រាំពីរនោះកំពុងកំណត់សម្គាល់អំពីការបោះត្រាលើមនុស្សមួយសែនបួនម៉ឺនបួនពាន់នាក់។ ការបោះត្រានេះត្រូវបានចាប់ផ្តើមដោយការអធិស្ឋាន ប៉ុន្តែមិនមែនដោយសកម្មភាពនៃការអធិស្ឋានជាទូទៅប៉ុណ្ណោះទេ គឺដោយការអធិស្ឋានជាក់លាក់មួយ។ ការអធិស្ឋានជាក់លាក់នោះត្រូវបានកំណត់សម្គាល់នៅក្នុងព្រះគម្ពីរដានីយ៉ែល ដែលជាការពិតហើយ ក៏ជាព្រះគម្ពីរវិវរណៈដែរ។

John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.

Yohane dalam Wahyu dan Daniel dalam kitabnya melambangkan seratus empat puluh empat ribu pada “hari-hari terakhir.” Pada “hari-hari terakhir” mereka yang akan menjadi saksi-saksi Tuhan selama peperangan langit pertama akan memberi kesaksian tentang nubuat yang dibukakan meterainya tepat sebelum masa kasihan berakhir. Hal ini dilambangkan sebagai meterai yang ketujuh dalam ayat-ayat yang sekarang kita pertimbangkan. Doa-doa yang datang kepada malaikat dengan “pedupaan emas” dilambangkan oleh doa Daniel dalam pasal sembilan kitabnya. Doa itu adalah doa yang khusus, yang telah digariskan oleh Musa sehubungan dengan nubuat tentang “tujuh masa.” Doa itu bersifat rangkap dua, dan Daniel menempatkan konteks doanya yang rangkap dua itu dalam istilah “kutuk” dan “sumpah” dari Musa. Kitab Daniel dan Wahyu adalah kitab yang sama, dan garis-garis nubuat yang sama yang terdapat dalam kitab Daniel diangkat kembali dalam kitab Wahyu.

The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”

La oración que trae consigo el derramamiento del fuego santo en el movimiento del ángel poderoso de Apocalipsis dieciocho, es la oración de Daniel de los “siete tiempos”. Es la oración que hizo descender del cielo al ángel Gabriel para explicar a Daniel las profecías. Al concluir su oración, que abarca los primeros veinte versículos de Daniel nueve, Gabriel descendió como a la hora de la ofrenda de la tarde. Las oraciones que ascienden, y que el ángel con el incensario de oro recibe, son oraciones que ascienden cuando el sol se pone, en el atardecer de “los postreros días”.

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.

> Тэгээд би ярьж, залбирч, өөрийн нүгэл болон өөрийн ард түмэн Израилийн нүглийг наманчилж, өөрийн Бурханы ариун уулын төлөө ЭЗЭН Бурханыхаа өмнө гуйлтаа өргөж байх үед; тийм ээ, би залбирал дунд ярьж байх үед, эхний үзэгдэлд харсан өнөөх хүн Габриел хурдан нисэн ирж, оройн тахилын цагийн орчимд надад хүрэв. Даниел 9:20, 21.

Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.

Badalani bja Daniel e ne e le boipobolo e seng fela jwa maleo a gagwe, mme gape le jwa maleo a batho ba Modimo. Thapelo ya gagwe ke sekao sa motheo sa thapelo ya boikwatlhao e e amanang le “dinako di supa” tsa Lefitiko kgaolo ya masome a mabedi le borataro.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> အကြွင်းကျန်သော သင်တို့သည် သင်တို့၏ရန်သူတို့၏ပြည်၌ မိမိတို့၏အပြစ်ကြောင့် ပျော်ရွှင်ခြင်းကင်းမဲ့၍ လျော့နည်းဆုတ်ယုတ်သွားကြလိမ့်မည်။ ထို့ပြင် မိမိတို့၏ဘိုးဘေးတို့၏အပြစ်များကြောင့်လည်း ထိုသူတို့နှင့်အတူ လျော့နည်းဆုတ်ယုတ်သွားကြလိမ့်မည်။ သူတို့သည် မိမိတို့၏အပြစ်ကိုလည်းကောင်း၊ မိမိတို့၏ဘိုးဘေးတို့၏အပြစ်ကိုလည်းကောင်း၊ ငါ့ကိုပြစ်မှားလွန်ကျူးခဲ့သော မိမိတို့၏လွန်ကျူးမှုကိုလည်းကောင်း ဝန်ခံကြ၍၊ ထို့ပြင် သူတို့သည် ငါ့ကိုဆန့်ကျင်လျက် ကျင့်လည်ခဲ့ကြသည်ကိုလည်း ဝန်ခံကြလျှင်၊ ငါသည်လည်း သူတို့ကိုဆန့်ကျင်လျက် ကျင့်၍ သူတို့ကို ရန်သူတို့၏ပြည်သို့ ဆောင်သွားခဲ့သည်ကိုလည်း ဝန်ခံကြလျှင်၊ ထိုအခါ သူတို့၏ အရေဖျားမဖြတ်ရသေးသောစိတ်နှလုံးသည် နှိမ့်ချလျက်၊ မိမိတို့၏အပြစ်ကြောင့်ခံရသော အပြစ်ဒဏ်ကို လက်ခံကြလျှင်၊ ထိုအခါ ငါသည် ယာကုပ်နှင့်ချုပ်ဆိုခဲ့သော ငါ၏ပဋိညာဉ်ကို အောက်မေ့မည်။ ဣဇာက်နှင့်ချုပ်ဆိုခဲ့သော ငါ၏ပဋိညာဉ်ကိုလည်း အောက်မေ့မည်။ အာဗြဟံနှင့်ချုပ်ဆိုခဲ့သော ငါ၏ပဋိညာဉ်ကိုလည်း အောက်မေ့မည်။ ထိုပြည်ကိုလည်း ငါအောက်မေ့မည်။ ဝတ်ပြုရာကျမ်း ၂၆း၃၉–၄၂။

After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.

Selepas Musa mengemukakan hukuman yang berkaitan dengan “tujuh kali”, yang disebutnya sebagai “perselisihan” perjanjian Allah, dia menjelaskan apa yang harus dilakukan oleh umat Allah jika dan apabila mereka menyedari bahawa mereka adalah hamba di negeri musuh, sebagaimana Daniel. Mereka perlu, sebagaimana yang diwakili oleh Daniel, mengaku dosa mereka, dan juga dosa nenek moyang mereka.

When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.

Apabila doa khusus ini dipanjatkan oleh mereka yang dipanggil untuk menjadi seratus empat puluh empat ribu, malaikat yang memegang pedupaan emas itu akan mengambil “pedupaan itu, lalu” mengisinya “dengan api dari mezbah, dan melemparkannya ke bumi; maka terdengarlah bunyi-bunyian, guruh, kilat, dan gempa bumi.” Api kudus yang melambangkan pekabaran “kebenaran”, sebagai lawan dari pekabaran palsu tentang “api” yang didatangkan turun dari langit oleh Amerika Serikat dan Iblis, terjadi pada masa “gempa bumi” itu, yaitu undang-undang hari Minggu.

In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.

Dalam kitab Zakharia, kita diberitahu bahwa Zerubabel meletakkan baik dasar maupun batu penjuru puncak Bait Suci dalam sejarah pembangunan kembali Bait Suci dan Yerusalem setelah kembalinya dari perbudakan yang Daniel turut alami.

> Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.

> Maka ia menjawab dan berfirman kepadaku, katanya: Inilah firman TUHAN kepada Zerubabel: Bukan dengan keperkasaan, dan bukan dengan kekuatan, melainkan dengan Roh-Ku, firman TUHAN semesta alam. Siapakah engkau, hai gunung besar? Di hadapan Zerubabel engkau akan menjadi tanah rata; dan ia akan mengeluarkan batu penjuru itu diiringi sorak-sorai, sambil berseru: Kasih karunia, kasih karunia atasnya! Lagipula datanglah firman TUHAN kepadaku, demikian: Tangan Zerubabel telah meletakkan dasar rumah ini; tangannya juga akan menyelesaikannya; dan engkau akan mengetahui bahwa TUHAN semesta alam telah mengutus aku kepadamu. Sebab siapakah yang menghina hari perkara-perkara yang kecil? Karena mereka akan bersukacita, dan akan melihat tali unting-unting di tangan Zerubabel bersama ketujuh itu; itulah mata TUHAN, yang menjelajah ke seluruh bumi. Zakharia 4:6–10.

Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.

Zerubabel bererti “keturunan Babel”, dan merupakan suatu lambang bagi pekhabaran malaikat kedua, yang apabila digabungkan dengan pekhabaran Seruan Tengah Malam, telah meletakkan “asas” pada gerakan permulaan Adventisme. Zerubabel juga melambangkan pengulangan pekhabaran malaikat kedua dalam gerakan penutupan Adventisme, iaitu dalam gerakan Future for America, apabila “batu penjuru utama” diletakkan.

The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.

Lefatshe le ile la thaba ka baka la dipaki tše pedi tšeo di bego di bolailwe mo moeding wa marapo a go hwa, setarateng seo e lego “tsela-kgolo ya tshedimošo ya godimo.” Ge dipaki tše pedi tšeo di tsošitšwe gore di phele gape, lefase le ile la tšhoga, gomme magodimo a thaba. Sakaria, bjalo ka baporofeta ka moka, o šupa “matšatši a bofelo” ge batho ba Modimo ba thaba. Sakaria o re botša gore ba thaba ge dipaki tše pedi di tsoga bahung, ge ba bona “tšeo tše šupago.” “Tšeo tše šupago” ke lona lentšu leo le swanago la Seheberu leo le fetoletšwego e le “gašupa” go Lefitiko masomepedi a tshela. Kgato ya morongwa wa pele e beile leswika la motheo la gašupa ga Moshe, gomme “therešo” yeo gape e swanetše go ba leswika la hlogo la mokgatlo wa morongwa wa boraro, go sa šetšwe go ganwa ga yona ka 1863.

When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.

Bila hal itu dikenali dan digenapi, serta dilaksanakan dengan doa ganda yang sepatutnya, api yang sejati akan dicampakkan ke bumi, seperti yang terjadi pada hari Pentakosta.

We will continue to address the opening of the seventh seal in the next article.

Ndzi ta ya emahlweni hi hlamusela ku pfuriwa ka xisimbati xa vunkombo exihlokweni lexi landzelaka.

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