Article

# The Book of Daniel - Number One-Hundred and Twenty-Five

Buku ya Danieli - Namba Moja Mia na Ishirini na Tano

Unlocking Prophetic Significance: Deciphering Daniel 11:40 and Its Implications for Modern Christianity

Kubulua Bupurōfeti bo Bohlokwa: Go Hlalosa Daniele 11:40 le Ditlamorago tša Yona go Bokriste bja Sebjalebjale

Author

Jeff Pippenger

Published

March 9, 2024

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Verse forty of Daniel eleven, begins at the time of the end, but the verse identifies two times of the end, and therefore allows the student of prophecy to align the first time of the end with the second time of the end. When this application is made, the line of Millerite history that began in 1798, runs parallel with the history of the United States in 1989. The two lines identify the line of the true Protestant horn and the line of the Republican horn of the earth beast of Revelation chapter thirteen. Both lines begin at the time of the end in 1798, and the time of the end in 1989 simply complements and provides a second witness of the waymarks of truth that are unsealed in the verse.

Daniel eleven-ийн дөчдүгээр эшлэл нь төгсгөлийн цаг үед эхэлдэг боловч уг эшлэл төгсгөлийн хоёр цаг үеийг заан харуулдаг; иймээс энэ нь эш үзүүллэгийг судлагч хүнд эхний төгсгөлийн цаг үеийг хоёр дахь төгсгөлийн цаг үетэй уялдуулан нийцүүлэх боломжийг олгодог. Энэ хэрэглээг хийх үед 1798 онд эхэлсэн Миллеритын түүхийн шугам нь 1989 онд эхэлсэн Америкийн Нэгдсэн Улсын түүхтэй зэрэгцэн явдаг. Эдгээр хоёр шугам нь Илчлэлт арван гуравдугаар бүлгийн газрын араатны жинхэнэ Протестант эвэрний шугам болон Бүгд Найрамдах эвэрний шугамыг тодорхойлон харуулдаг. Хоёр шугам хоёулаа 1798 оны төгсгөлийн цаг үед эхэлдэг бөгөөд 1989 оны төгсгөлийн цаг үе нь зөвхөн үүнийг нөхөн гүйцээж, уг эшлэлд тамга нь тайлагдсан үнэний замын тэмдгүүдийн хоёр дахь гэрчлэлийг өгдөг.

The movement of the third angel arrived on October 22, 1844, but was deferred through the seven-year rebellion of 1856 to 1863. The arrival of the third angel was repeated on September 11, 2001. 1863 was typified by ancient Israel’s first encampment at Kadesh and the rebellion of the ten spies, and September 11, 2001 was typified by the last encampment of ancient Israel at Kadesh, and the rebellion of Moses. The rebellion of 1863, represented the first rebellion at Kadesh, which produced a judgment of death in the wilderness. The rebellion of September 11, 2001 represented the last rebellion at Kadesh, which produced the death of the leadership of Laodicean Adventism.

Pokret trećega anđela stigao je 22. listopada 1844., ali je bio odgođen kroz sedmogodišnju pobunu od 1856. do 1863. Dolazak trećega anđela ponovio se 11. rujna 2001. Godina 1863. bila je predočena prvim utaborenjem staroga Izraela kod Kadeša i pobunom desetorice uhoda, a 11. rujna 2001. bio je predočen posljednjim utaborenjem staroga Izraela kod Kadeša i Mojsijevom pobunom. Pobuna iz 1863., predstavljala je prvu pobunu kod Kadeša, koja je proizvela presudu smrti u pustinji. Pobuna od 11. rujna 2001. predstavljala je posljednju pobunu kod Kadeša, koja je proizvela smrt vodstva laodicejskog adventizma.

The descent of the angel on August 11, 1840, which ushered in the movement of 1840 to 1844, which Sister White called a glorious manifestation of the power of God, typified September 11, 2001 and identified a glorious manifestation of the power of God.

Letlapa la moengele ka la 11 Phato 1840, leo le ileng la tsebisa motsamao wa 1840 ho isa 1844, oo Kgaitsedi White a ileng a o bitsa pontsho e kganyang ya matla a Modimo, le ne le emetse ka sesupo la 11 Loetse 2001 mme la supa pontsho e kganyang ya matla a Modimo.

> “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.” The Great Controversy, 611.

> “Ангуудын гурав дахь анхааруулгын тунхаглалд нэгддэг тэр тэнгэрэлч өөрийн алдраар бүх дэлхийг гэрэлтүүлэх ёстой. Энд дэлхий дахиныг хамрах цар хүрээтэй, урьд өмнө үзэгдээгүй хүч чадалтай ажил зөгнөн өгүүлэгдсэн байна. 1840–44 оны Христийн ирэлтийн хөдөлгөөн нь Бурханы хүчний алдартай илрэл байсан; эхний тэнгэрэлчийн мэдээ дэлхийн бүх номлолын станцад хүргэгдсэн бөгөөд зарим улс оронд XVI зууны Шинэчлэлээс хойш ямар ч нутагт үзэгдээгүй хамгийн агуу шашны сонирхол сэрсэн билээ; гэвч эдгээр нь гурав дахь тэнгэрэлчийн сүүлчийн анхааруулгын дор өрнөх хүчирхэг хөдөлгөөнөөр давж гарагдах ёстой.” Агуу тэмцэл, 611.

The first arrival of the third angel on October 22, 1844 (the first Kadesh), was to finish the work, but God’s people chose to select a new leader and return to Egypt. By 1863, they had “rebuilt Jericho”, instead of participating in God’s work in bringing down the walls of Jericho. They were therefore cursed, with the death in the wilderness.

ការមកដល់លើកដំបូងនៃទេវតាទីបីនៅថ្ងៃទី ២២ ខែ តុលា ឆ្នាំ ១៨៤៤ (កាដេសទីមួយ) គឺដើម្បីបញ្ចប់កិច្ចការ ប៉ុន្តែប្រជាជនរបស់ព្រះបានជ្រើសរើសតែងតាំងមេដឹកនាំថ្មីម្នាក់ ហើយត្រឡប់ទៅអេស៊ីព្ទវិញ។ ដល់ឆ្នាំ ១៨៦៣ ពួកគេបាន «ស្ថាបនាយេរីខូឡើងវិញ» ជំនួសឱ្យការចូលរួមក្នុងកិច្ចការរបស់ព្រះ ដើម្បីទម្លាក់កំពែងនៃយេរីខូ។ ហេតុនេះហើយ ពួកគេត្រូវបានដាក់បណ្ដាសា ដោយសេចក្ដីស្លាប់នៅក្នុងទីរហោស្ថាន។

> And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

> Dan Yosua mempersumpahkan mereka pada waktu itu, katanya: Terkutuklah di hadapan Tuhan orang yang bangkit dan membangun kota Yerikho ini; dengan anak sulungnya ia akan meletakkan dasarnya, dan dengan anak bungsunya ia akan memasang pintu-pintu gerbangnya. Yosua 6:26.

As with ancient Israel at the first Kadesh, who had rejected the message of Joshua and Caleb, modern Israel’s rebellion at the first Kadesh (1863), brought upon them the curse of Joshua. When the third angel returned on September 11, 2001 (the last Kadesh), the final work in advance of God bringing down Jericho and its walls began.

Sama seperti Israel purba di Kadesh yang pertama, yang telah menolak pekabaran Yosua dan Kaleb, pemberontakan Israel modern di Kadesh yang pertama (1863) mendatangkan atas mereka kutuk Yosua. Ketika malaikat ketiga kembali pada 11 September 2001 (Kadesh yang terakhir), pekerjaan penutup menjelang Allah merobohkan Yerikho beserta tembok-temboknya pun dimulai.

October 22, 1844 marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday in the last days. 1863 marks the end of the testing period of the third angel that commenced on October 22, 1844. 1863 is therefore a symbol of the soon-coming Sunday law, for Jesus always represents the ending with the beginning. In 1863, the nation was divided into two classes, and so too, at the Sunday law, two classes will be manifested.

22 Oktober 1844 menandai kedatangan malaikat ketiga, dan dengan demikian menandai kedatangan hari Minggu yang segera akan datang pada akhir zaman. Tahun 1863 menandai berakhirnya masa pengujian malaikat ketiga yang dimulai pada 22 Oktober 1844. Oleh sebab itu, tahun 1863 adalah lambang dari undang-undang hari Minggu yang segera akan datang, sebab Yesus senantiasa melambangkan pengakhiran dengan permulaan. Pada tahun 1863, bangsa itu terbagi menjadi dua golongan, dan demikian pula, pada waktu undang-undang hari Minggu, dua golongan akan dinyatakan.

The testing period of the third angel in Millerite history began in 1844 and ended in 1863, and the beginning and ending, both marked the Sunday law of the last days. In the history between the beginning (1844) and the ending (1863), is the rebellion of the Millerite movement (1856). Thus, the period bears the signature of “Truth.” The return to Kadesh for the second time on September 11, 2001 marks the beginning of the testing process of the third angel, which concludes at the soon-coming Sunday law, as typified by 1863.

جمدني لي سومڤوهڠن ملأيكت يڠ كتيڬ دالم سجاره ميليرايت برمولا پد 1844 دان برأخير پد 1863، دان پرمولاءن دان پڠاخيرن ايت، كدوا-دواڽ مننداي اوندڠ-اوندڠ احد باݢي زمان اخير. دالم سجاره دي انتارا پرمولاءن (1844) دان پڠاخيرن (1863) تر دڤات ڤمبرونتاكن ݢرقن ميليرايت (1856). اوليه ايت، جمدني ايت ممباوا تندا “حق.” ككمبالي كدش اونتوق كالي كدوا پد 11 سبتمبر 2001 مننداي پرمولاءن ڤروسس سومڤوهڠن ملأيكت يڠ كتيڬ، يڠ برأخير پد اوندڠ-اوندڠ احد يڠ اكن سݢرا داتڠ، سباݢايمان يڠ دتيفيكان اوليه 1863.

From that Sunday law until human probation closes, Jericho and its walls will be brought down, in agreement with the executive judgment upon the whore of Babylon that is represented in that history. Verse forty begins in 1798, and concludes at the soon-coming Sunday law in verse forty-one. The time of the end in 1798 represents the internal line of God’s church, beginning with the Millerites of the movement of the first angel through to the movement of the third angel and the one hundred and forty-four thousand. All in one verse.

Idarii sanbata sunna sanaa irraa jalqabee hamma carraan qorannoo namaa cufamutti, Yerikoo fi dallaa ishee ni diigamu; kunis murtii raawwachiisummaa sagaaltittii Baabilon irratti murtaa’e, isa seenaa sana keessatti bakka bu’amee mul’atuun walii gala. Lakkoofsi afurtamaan bara 1798 keessatti jalqaba; akkasumas lakkoofsa afurtokkootti seera Dilbataa dhufuuf jedhuun xumurama. Yeroon dhumaa bara 1798 keessatti argamu, sarara keessaa waldaa Waaqayyoo bakka bu’a; kunis Miilerota sochii ergamaa isa jalqabaa irraa eegalee hamma sochii ergamaa isa sadaffaa fi dhibba afurtamii afur kumaatti geessa. Hundumtuu lakkoofsa tokko keessatti.

The war between the king of the north that began with the ascendancy of the king of the south in 1798, was brought to a conclusion in 1989, when the king of the south was defeated by an alliance between the fifth and sixth kingdoms of Bible prophecy. The war of the king of the north and king of the south that began in 1798, was recognized by the Millerites as a warfare against Rome, which they saw as simply the two desolating powers of paganism and papalism. When the war ended in 1989, all three desolating powers were involved, and it marked the beginning of the prophetic illustration of those three powers leading the world to Armageddon, which is geographically represented in verse forty-five of Daniel eleven.

Pe ntwa e e neng e le magareng ga kgosi ya bokone, e e simolotseng ka go tlhatloga ga kgosi ya borwa ka 1798, e ne ya khutlisiwa ka 1989, fa kgosi ya borwa e ne e fenngwa ke kgolagano magareng ga mebuso ya botlhano le ya borataro ya boporofeti jwa Baebele. Ntwa ya kgosi ya bokone le kgosi ya borwa e e simolotseng ka 1798, e ne ya lemogiwa ke Bamillerite e le ntwa kgatlhanong le Roma, e ba neng ba e bona e le fela mebuso e mebedi e e senyang ya boheitane le bopapa. Fa ntwa eo e fela ka 1989, mebuso yotlhe e meraro e e senyang e ne e akareditswe, mme seo sa tshwaya tshimologo ya setshwantsho sa boporofeti sa mebuso eo e meraro e e isang lefatshe kwa Haramagedone, e ka seemo sa lefelo e emetsweng mo temaneng ya masome a manè le botlhano ya Daniele lesome le bongwe.

Verses forty to forty-five identify the prophetic dynamics of the three powers bringing the pope to his end between the seas and the glorious holy mountain. Rightly understood, the prophetic history represented in verse forty-one, includes verses forty-one through forty-four.

Temana e le masome a mane go ya go a mane tlhano a supa diphetogo tsa seporofeto tsa mebuso e meraro e e isang mopapa kwa bokhutlong jwa gagwe fa gare ga mawatle le thaba e e galalelang e e boitshepo. Fa go tlhaloganngwa sentle, histori ya seporofeto e e emetsweng mo temaneng ya masome a mane a motso o le mongwe, e akaretsa ditemana tsa masome a mane a motso o le mongwe go ya go masome a mane a mane.

Therefore, starting from the time of the end in 1989, with the second witness of 1798, identifying the beginning and ending of the war between the king of the south and the king of the north, verse forty-one through forty-four identifies the threefold union of a papacy whose deadly wound is healed, and verse forty-five is where she comes to her end. The verses, when approached from this perspective present a history that is external to God’s church, as is also represented by the relation between the seven seals and the seven churches in the book of Revelation.

O ka moo, go simologa mo nakong ya bokhutlo ka 1989, ka bosupi jwa bobedi jwa 1798, jo bo supang tshimologo le bokhutlo jwa ntwa fa gare ga kgosi ya borwa le kgosi ya bokone, temana ya masome a manê le bongwe go ya go masome a manê le bonê e supa kopano e menararo ya bopapa jo ntho e e bolayang e neng e bo sentse e fodisitsweng; mme temana ya masome a manê le botlhano ke fa bo fitlhang kwa bokhutlong jwa jone. Ditemana tseno, fa di lebelelwa go tswa mo ponong eno, di tlhagisa hisetori e e kwa ntle ga kereke ya Modimo, jaaka gape go emelwa ke kamano fa gare ga dikano tse supa le dikereke tse supa mo bukeng ya Tshenolo.

The line of prophetic history represented by 1798 represents primarily the investigative judgment, and the line that begins at the same point in 1989 represents primarily the executive judgment. 1798 is primarily emphasizing the work of the messenger who prepares the way for the Messenger of the Covenant, and 1989 is primarily emphasizing the work of the Elijah messenger.

Mstari wa historia ya unabii unaowakilishwa na 1798 unawakilisha kimsingi hukumu ya uchunguzi, na mstari unaoanzia katika nukta hiyohiyo mwaka 1989 unawakilisha kimsingi hukumu ya utekelezaji. 1798 kimsingi inasisitiza kazi ya mjumbe aandaye njia kwa ajili ya Mjumbe wa Agano, na 1989 kimsingi inasisitiza kazi ya mjumbe wa Eliya.

Starting from 1798, when the book of Daniel was unsealed, we have the increase of knowledge of the prophetic history where Christ leads His people into a covenant relationship that accomplishes the permanent combination of divinity with humanity. That last day covenant is identified repeatedly in the Scriptures.

Bermula dari tahun 1798, apabila kitab Daniel dibuka meterainya, kita menyaksikan pertambahan pengetahuan tentang sejarah nubuat, di mana Kristus memimpin umat-Nya ke dalam suatu hubungan perjanjian yang melaksanakan penyatuan kekal keilahian dengan kemanusiaan. Perjanjian pada akhir zaman itu dikenal pasti berulang kali dalam Kitab Suci.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31:31–34.

> Lihatlah, hari-hari akan datang, firman Tuhan, bahwa Aku akan mengadakan perjanjian baru dengan kaum Israel dan dengan kaum Yehuda; bukan seperti perjanjian yang telah Kuadakan dengan nenek moyang mereka pada waktu Aku memegang tangan mereka untuk membawa mereka keluar dari tanah Mesir; perjanjian-Ku itu telah mereka langgar, sekalipun Aku adalah suami bagi mereka, firman Tuhan. Melainkan, inilah perjanjian yang akan Kuadakan dengan kaum Israel sesudah hari-hari itu, firman Tuhan: Aku akan menaruh hukum-Ku dalam batin mereka dan menuliskannya pada hati mereka; dan Aku akan menjadi Allah mereka, dan mereka akan menjadi umat-Ku. Dan tidak lagi setiap orang akan mengajar sesamanya, dan setiap orang saudaranya, dengan berkata: Kenallah Tuhan! Sebab mereka semua akan mengenal Aku, dari yang terkecil di antara mereka sampai yang terbesar di antara mereka, firman Tuhan; sebab Aku akan mengampuni kesalahan mereka dan tidak lagi mengingat dosa mereka. Yeremia 31:31–34.

All the prophets are identifying the last days, and the expression “last days,” in prophecy represents the time period of the judgment. The first angel arrived in 1798, at the time of the end, to announce the opening of the judgment in 1844, which is also the arrival of the last days. The last days, are Jeremiah’s “days” that will come, when God would “forgive” the “iniquity” and “no more remember” the sins of His people. That work is accomplished by Christ, as the High Priest in the antitypical day of atonement, during “the last days.”

Baprofeta bohle ba supa matsatsi a bofelo, ’me polelo e reng “matsatsi a bofelo,” boporofeteng e emela nako ea kahlolo. Lengeloi la pele le ile la fihla ka 1798, nakong ea bofelo, ho tsebisa ho buloa ha kahlolo ka 1844, e leng hape ho fihla ha matsatsi a bofelo. Matsatsi a bofelo ke “matsatsi” a Jeremia a tlang, ao ka ’ona Molimo a neng a tla “tšoarela” “bokhopo” ’me “a se hlole a hopola” libe tsa sechaba sa Hae. Mosebetsi oo o phethahatsoa ke Kreste, e le Moprista e Moholo letsatsing la poelano la sebele sa mohlala, nakong ea “matsatsi a bofelo.”

Had Millerite Adventism continued by faith to walk in the advancing light of the third angel which arrived on October 22, 1844, they would have already been in their eternal home with Jesus. This is what Jeremiah means when he says, “after those days.” “Those days” are the prophetic periods that led to, and concluded in, 1844. They are the “days” which Daniel chapter twelve references.

Millerite Adventism sekiranya terus berjalan oleh iman dalam terang yang semakin maju dari malaikat ketiga yang tiba pada 22 Oktober 1844, mereka pasti sudah berada di rumah kekal mereka bersama Yesus. Inilah yang dimaksudkan oleh Yeremia apabila dia berkata, “sesudah hari-hari itu.” “Hari-hari itu” ialah tempoh-tempoh nubuatan yang membawa kepada, dan berakhir pada, tahun 1844. Itulah “hari-hari” yang dirujuk oleh Daniel fasal dua belas.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

> Tetapi engkau, pergilah sampai kepada akhirnya; kerana engkau akan beristirahat, dan akan berdiri dalam bahagianmu pada akhir zaman. Daniel 12:13.

At the “end of the days,” or as Jeremiah says, “after those days,” Christ designed to put His law in the inward parts of His people and write His law upon the hearts. The inward parts being the lower nature, or as Paul calls it the flesh, and the heart being the higher nature. The covenant promises to give His people a new mind at conversion, and a new body at the Second Coming. Man fell with Adam, who was created in God’s image, and who was created with a higher nature and a lower nature. Christ’s covenant is to redeem mankind with their twofold nature from the curse of sin.

Pada “akhir zaman,” atau sebagaimana dikatakan Yeremia, “sesudah masa itu,” Kristus bermaksud menaruh hukum-Nya dalam batin umat-Nya dan menuliskan hukum-Nya di atas hati mereka. Batin itu adalah kodrat yang lebih rendah, atau sebagaimana Paulus menyebutnya, daging, dan hati adalah kodrat yang lebih tinggi. Perjanjian itu menjanjikan untuk memberikan kepada umat-Nya suatu pikiran yang baru pada waktu pertobatan, dan suatu tubuh yang baru pada Kedatangan Kedua. Manusia jatuh bersama Adam, yang diciptakan menurut gambar Allah, dan yang diciptakan dengan suatu kodrat yang lebih tinggi dan suatu kodrat yang lebih rendah. Perjanjian Kristus adalah untuk menebus umat manusia dengan kodrat mereka yang rangkap dua itu dari kutuk dosa.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> “Ba motlheng wa bofelo jwa hisitori ya lefatshe leno, kgolagano ya Modimo le batho ba gagwe ba ba bolokang ditaelo e tshwanetse go ntšhwafadiwa. ‘Mo letsatsing leo ke tla ba direla kgolagano le dibatana tsa naga, le dinonyane tsa legodimo, le dilo tse di gagabang tsa lefatshe; mme ke tla fedisa bora, le tšhaka, le ntwa mo lefatsheng, mme ke tla ba dira gore ba robale ka polokesego. Mme ke tla go nyala ka bosakhutleng; ee, ke tla go nyala ka tshiamo, le ka katlholo, le ka lorato lwa bopelonomi, le ka mautlwelo-botlhoko. Ke tla go nyala ka boikanyegi; mme o tla itse Morena.’”

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14-23.

> “‘Godudu haniganadede, Nanu keluttene, endu Yehova helutthane; nanu aakashada maatannu keluttene, aakashavu bhoomiya maatannu keluvudu; bhoomiyu dhaanya, draakshaarasa mattu enneya maatannu keluvudu; avugalu Yizreelna maatannu keluvavu. Nanu avalannu nanagagi bhoomiyalli bittuttene; daya paDeyadavalige nanu karune torisuttene; nanna janarallaadavarge, Neevu nanna janaru endu heluttene; avaru, Neevu nanna Devaru endu heluvaru.’ Hosea 2:14-23.”

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> “‘Pada hari itu, … sisa Israel dan orang-orang dari kaum Yakub yang terluput, … akan bersandar kepada TUHAN, Yang Mahakudus, Allah Israel, dengan setia.’ Yesaya 10:20. Dari ‘setiap bangsa dan suku dan bahasa dan kaum’ akan ada orang-orang yang dengan sukacita menanggapi pekabaran itu, ‘Takutlah akan Allah dan muliakanlah Dia, karena telah tiba saat penghakiman-Nya.’ Mereka akan berpaling dari setiap berhala yang mengikat mereka kepada bumi ini, dan akan ‘menyembah Dia yang telah menjadikan langit dan bumi dan laut dan mata air.’ Mereka akan melepaskan diri dari setiap jerat, dan akan berdiri di hadapan dunia sebagai tugu-tugu peringatan belas kasihan Allah. Taat kepada setiap tuntutan ilahi, mereka akan dikenal oleh para malaikat dan oleh manusia sebagai mereka yang ‘menuruti perintah-perintah Allah dan iman kepada Yesus.’ Wahyu 14:6–7, 12.”

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> “‘Lihatlah, hari-hari itu datang, firman Tuhan, bahawa pembajak akan mendahului penuai, dan pemeras buah anggur akan mendahului penabur benih; dan gunung-gunung akan menitiskan anggur manis, dan segala bukit akan luluh. Dan Aku akan memulihkan penawanan umat-Ku Israel, dan mereka akan membina kota-kota yang telah menjadi sunyi sepi, lalu mendiaminya; mereka akan menanam kebun-kebun anggur, dan meminum wain daripadanya; mereka juga akan membuat taman-taman, dan memakan buahnya. Dan Aku akan menanam mereka di atas tanah mereka, dan mereka tidak akan dicabut lagi dari tanah mereka yang telah Kuberikan kepada mereka, firman Tuhan, Allahmu. Amos 9:13–15.’” Review and Herald, 26 Februari 1914.

When Jeremiah says “after those days,” the “days” that preceded the work represented by Christ suddenly coming to His temple to cleanse it, were the prophetic periods that ended in 1798 and 1844. The end of those prophetic days (periods), marked the forty-six years in which Christ erected the Millerite temple, and when He suddenly came on October 22, 1844 He was fulfilling Malachi chapter three, which He also fulfilled when He cleansed the temple at the beginning and ending of His ministry.

Apabila Yeremia berkata, “sesudah hari-hari itu,” “hari-hari” yang mendahului pekerjaan yang dilambangkan oleh Kristus yang dengan tiba-tiba datang ke bait-Nya untuk mentahirkannya, adalah masa-masa nubuatan yang berakhir pada tahun 1798 dan 1844. Berakhirnya hari-hari nubuatan itu (masa-masa itu) menandai empat puluh enam tahun ketika Kristus mendirikan bait Millerite, dan ketika Ia dengan tiba-tiba datang pada 22 Oktober 1844 Ia sedang menggenapi Maleakhi pasal tiga, yang juga Ia genapi ketika Ia mentahirkan bait itu pada permulaan dan pada akhir pelayanan-Nya.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Dalam menyucikan Bait Suci daripada para pembeli dan penjual duniawi, Yesus mengumumkan misi-Nya untuk menyucikan hati daripada kenajisan dosa,—daripada keinginan-keinginan duniawi, hawa nafsu yang mementingkan diri, tabiat-tabiat jahat, yang merosakkan jiwa. Maleakhi 3:1–3 dipetik.” The Desire of Ages, 161.

And “after those days,” Christ intended to cleanse the temple He had erected, which represented His work in cleansing the hearts of His people from the defilement of sin, or as Jeremiah states writing His law upon the hearts and inward parts.

“Selepas hari-hari itu,” Kristus bermaksud untuk menyucikan bait suci yang telah didirikan-Nya, yang melambangkan pekerjaan-Nya dalam menyucikan hati umat-Nya daripada pencemaran dosa, atau sebagaimana dinyatakan oleh Yeremia, menuliskan hukum-Nya pada hati dan batin mereka.

> For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. Hebrews 8:8–10.

> Kerana setelah mendapati kesalahan pada mereka, Dia berfirman: “Sesungguhnya, akan datang harinya, firman Tuhan, apabila Aku akan mengadakan suatu perjanjian baru dengan kaum Israel dan dengan kaum Yehuda; bukan menurut perjanjian yang telah Kuadakan dengan nenek moyang mereka pada waktu Aku memegang tangan mereka untuk memimpin mereka keluar dari tanah Mesir; kerana mereka tidak tetap di dalam perjanjian-Ku, dan Aku tidak menghiraukan mereka, firman Tuhan. Kerana inilah perjanjian yang akan Kuadakan dengan kaum Israel sesudah hari-hari itu, firman Tuhan; Aku akan menaruh hukum-hukum-Ku ke dalam akal budi mereka, dan menuliskannya di dalam hati mereka; dan Aku akan menjadi Tuhan mereka, dan mereka akan menjadi umat-Ku.” Ibrani 8:8–10.

The words “those days” were Daniel’s “end of the days,” that ended in 1798 and 1844. The line of the Protestant horn that begins in 1798, in verse forty of Daniel eleven, is emphasizing the covenant relationship which is established with the one hundred and forty-four thousand. The Hebrew word “lot” is a small stone that was used to determine one’s destiny. Daniel was told to go and rest (in death), until “the end of the days,” when, in 1844, the judgment would begin and his destiny would be determined.

Kata-kata “hari-hari itu” ialah “akhir dari hari-hari” Daniel, yang berakhir pada tahun 1798 dan 1844. Garis tanduk Protestan yang bermula pada tahun 1798, dalam ayat empat puluh Daniel sebelas, menekankan hubungan perjanjian yang ditegakkan dengan seratus empat puluh empat ribu itu. Perkataan Ibrani “undi” ialah batu kecil yang digunakan untuk menentukan takdir seseorang. Daniel diberitahu supaya pergi dan beristirahat (dalam kematian), sehingga “akhir dari hari-hari” itu, apabila, pada tahun 1844, penghakiman akan dimulakan dan takdirnya akan ditentukan.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

> Nempo, tsamaya ka tsela ya gago go fitlha bokhutlong bo tlaa nna gone; gonne o tlaa ikhutsa, mme o tlaa ema mo kabelong ya gago kwa bokhutlong jwa malatsi. Daniele 12:13.

The “days” of the “end of the days,” represents the time prophecies which ended in 1844, for after then prophetic time would be no longer. The twenty-three hundred years, which was the marah vision, meaning the sudden appearance of Christ in His sanctuary then ended, and the twenty-five hundred and twenty years of the last indignation also ended, just as the days of the first indignation had ended at the time of the end in 1798. “After those days,” as referred to by Jeremiah, was thereafter addressed by Paul. Paul refers to Jeremiah’s “after those days,” twice, for Paul doesn’t simply address the covenant that was to be instituted “after those days,” but more importantly he is identifying the work of Christ as High Priest.

“Дни” “конца дней” обозначают пророческие периоды времени, завершившиеся в 1844 году, ибо после этого пророческого времени уже не должно было быть. Две тысячи триста лет, которые были видением marah, означающим внезапное явление Христа в Его святилище, тогда завершились, и две тысячи пятьсот двадцать лет последнего негодования также завершились, так же как дни первого негодования завершились во время конца в 1798 году. “После тех дней”, как сказано у Иеремии, затем было раскрыто Павлом. Павел дважды ссылается на иеремиино “после тех дней”, ибо Павел не просто говорит о завете, который должен был быть установлен “после тех дней”, но, что ещё важнее, он указывает на служение Христа как Первосвященника.

> For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God. Hebrews 10:14–21.

> Maka dengan satu persembahan sahaja Ia telah menyempurnakan untuk selama-lamanya mereka yang dikuduskan. Dan Roh Kudus juga menjadi saksi kepada kita; kerana sesudah Ia berfirman terlebih dahulu, Inilah perjanjian yang akan Kuadakan dengan mereka sesudah hari-hari itu, firman Tuhan, Aku akan menaruh hukum-hukum-Ku ke dalam hati mereka, dan akan menuliskannya dalam fikiran mereka; Dan dosa-dosa serta kejahatan mereka tidak akan Kuingat lagi. Maka, di mana ada pengampunan akan semuanya itu, di situ tidak ada lagi persembahan kerana dosa. Oleh itu, saudara-saudara, kerana kita mempunyai keberanian untuk masuk ke dalam tempat yang mahakudus oleh darah Yesus, Melalui jalan yang baru dan yang hidup, yang telah dibuka-Nya bagi kita, melalui tabir, iaitu daging-Nya; Dan kerana kita mempunyai seorang Imam Besar atas rumah Allah. Ibrani 10:14–21.

The two hundred and twenty years that link the prophecy of the marah vision of Christ’s appearance, with the twenty-five-hundred and twenty year prophecy of the chazon vision of prophetic history, ties together, or links the beginning of those two prophetic periods, with a symbolic link that represents the combination of humanity with divinity, which is the work Christ accomplishes in the cleansing that occurs during the movement of the third angel, and results in the covenant He makes with the one hundred and forty-four thousand.

ତ୍ରିଶତ ଏବଂ ବିଶ ବର୍ଷ, ଯେଉଁମାନେ ଖ୍ରୀଷ୍ଟଙ୍କ ପ୍ରକାଶର marah ଦର୍ଶନର ଭବିଷ୍ୟବାଣୀକୁ, ଭବିଷ୍ୟଦ୍ଦର୍ଶୀୟ ଇତିହାସର chazon ଦର୍ଶନର ଦୁଇ ହଜାର ପାଞ୍ଚଶେ କୁଡ଼ି ବର୍ଷର ଭବିଷ୍ୟବାଣୀ ସହିତ ସଂଯୋଗ କରେ, ସେହି ଦୁଇ ଭବିଷ୍ୟଦ୍ଦର୍ଶୀୟ କାଳଖଣ୍ଡର ଆରମ୍ଭକୁ ଏକ ପ୍ରତୀକାତ୍ମକ ସଂଯୋଗ ଦ୍ୱାରା ବାନ୍ଧି ଦେଇଥାଏ, ଯାହା ମାନବତା ସହିତ ଦିବ୍ୟତାର ସଂଯୋଗକୁ ପ୍ରତିନିଧିତ୍ୱ କରେ; ଏହି କାର୍ଯ୍ୟଟି ହେଉଛି ସେହି କାମ, ଯାହା ତୃତୀୟ ଦୂତଙ୍କ ଆନ୍ଦୋଳନ ସମୟରେ ଘଟୁଥିବା ଶୁଦ୍ଧିକରଣରେ ଖ୍ରୀଷ୍ଟ ସାଧନ କରନ୍ତି, ଏବଂ ଏହାର ପରିଣତିରେ ସେ ଏକ ଲକ୍ଷ ଚଉଳିଶ ହଜାର ସହିତ କରୁଥିବା ଚୁକ୍ତିରେ ପହଞ୍ଚେ।

The vision of the chazon, that illustrates the trampling down of the temple, is the vision of humanity that has been trampled down by sin, since the rebellion of Adam in the Garden of Eden; and the vision of the marah, that illustrates Christ work of restoring and cleansing the temple were both fulfilled on October 22, 1844. There are two twenty-five-hundred and twenty year prophecies of God’s indignation, that represent the trampling down of the host and the sanctuary.

Pono ea chazon, e bontšang ho hatakeloa ha tempele, ke pono ea botho bo hataketsoeng ke sebe ho tloha bofetoheling ba Adama Serapeng sa Edene; ’me pono ea marah, e bontšang mosebetsi oa Kreste oa ho tsosolosa le ho hloekisa tempele, ka bobeli li ile tsa phethahala ka la 22 Mphalane, 1844. Ho na le boprofeta bo peli ba lilemo tse likete tse peli, makholo a mahlano le mashome a mabeli ba khalefo ea Molimo, bo emelang ho hatakeloa ha lebotho le sehalalelo.

Both of those prophecies represent the trampling down of humanity, that is to be restored by the vision of the marah. Those two indignations of God against His people represent the indignation upon fallen mankind, that would only be rescued and restored by the work of Christ in rebuilding and cleansing the fallen temple.

Ka propheisi tseo ka bobeli li emela ho hatakeloa ha botho, hoo ho tla tsosolosoa ke pono ea marah. Khalefo tseo tse peli tsa Molimo khahlanong le sechaba sa Hae li emela khalefo e holim’a moloko oa batho o oeleng, o neng o tla pholosoa le ho tsosolosoa feela ka mosebetsi oa Kreste oa ho aha bocha le ho hloekisa tempele e oeleng.

The two indignations represent the higher nature and lower nature of mankind. At the fall of Adam, the lower nature took the supremacy over the higher nature, and Christ’s design for men was that the higher nature ruled over the lower nature. At the fall of Adam, the higher nature fell to the lusts of the lower nature, and God’s design was reversed. This is what is meant by biblical “conversion.” To be converted means to have the higher nature restored to its ruling position over the lower nature. To convert is to reverse, or turn upside down.

ꯑꯃꯁꯤ ꯑꯅꯤꯒꯤ “ꯏꯟꯗꯤꯒꯅꯦꯁꯟ” ꯑꯁꯤ ꯃꯤꯑꯣꯏꯕꯒꯤ ꯑꯋꯥꯡꯕ ꯃꯈꯜ ꯑꯃꯁꯨꯡ ꯃꯈꯥꯗꯕ ꯃꯈꯜꯗꯨ ꯈꯨꯗꯝ ꯑꯣꯏꯅꯤ꯫ ꯑꯗꯝꯒꯤ ꯂꯩꯕꯥꯛꯇ ꯃꯈꯥꯗꯕ ꯃꯈꯜꯅꯥ ꯑꯋꯥꯡꯕ ꯃꯈꯜꯒꯤ ꯃꯊꯛꯇ ꯆꯥꯎꯈꯠꯂꯛꯈꯤ, ꯑꯃꯁꯨꯡ ꯃꯤꯑꯣꯏꯕꯁꯤꯡꯒꯤꯗꯃꯛ ꯈ꯭ꯔꯥꯏꯁꯠꯀꯤ ꯄꯥꯝꯖꯕ ꯑꯁꯤ ꯑꯋꯥꯡꯕ ꯃꯈꯜꯅꯥ ꯃꯈꯥꯗꯕ ꯃꯈꯜꯒꯤ ꯃꯊꯛꯇ ꯂꯩꯔꯤꯡꯉꯩ ꯍꯥꯏꯕ ꯑꯁꯤꯅꯤ꯫ ꯑꯗꯝꯒꯤ ꯂꯩꯕꯥꯛꯇ ꯑꯋꯥꯡꯕ ꯃꯈꯜ ꯑꯁꯤ ꯃꯈꯥꯗꯕ ꯃꯈꯜꯒꯤ ꯄꯥꯝꯖꯕꯁꯤꯡꯗ ꯊꯤꯡꯕꯤꯔꯛꯈꯤ, ꯑꯃꯁꯨꯡ ꯑꯗꯨꯒꯥ ꯏꯁꯔꯀꯤ ꯄꯥꯝꯖꯕ ꯑꯁꯤ ꯑꯣꯟꯊꯣꯛꯈꯤ꯫ ꯃꯤꯃꯤꯟꯕꯥꯏꯕꯔꯤꯛꯀꯤ “ꯀꯟꯚꯔꯁꯟ” ꯍꯥꯏꯕꯁꯤ ꯃꯁꯤ ꯑꯁꯤꯅꯤ꯫ ꯀꯟꯚꯔꯠ ꯇꯧꯕ ꯍꯥꯏꯕꯁꯤ ꯑꯋꯥꯡꯕ ꯃꯈꯜꯗꯨ ꯃꯈꯥꯗꯕ ꯃꯈꯜꯒꯤ ꯃꯊꯛꯇ ꯃꯍꯥꯛꯀꯤ ꯄꯥꯅꯗꯥ ꯑꯃꯨꯛ ꯍꯟꯅꯥ ꯍꯟꯊꯔꯛꯄ ꯍꯥꯏꯕ ꯑꯁꯤꯅꯤ꯫ ꯀꯟꯚꯔꯠ ꯇꯧꯕ ꯍꯥꯏꯕꯁꯤ ꯑꯣꯟꯊꯣꯛꯄꯥꯅꯤ, ꯅꯠꯇ꯭ꯔꯒ ꯃꯈꯣꯏꯒꯤ ꯃꯆꯥꯁꯤꯡ ꯃꯈꯥ ꯃꯊꯛ ꯑꯣꯏꯍꯟꯕꯅꯤ꯫

The first indignation against the northern kingdom, was the indignation against the lower nature who subjugated the higher nature at the fall. That indignation came first, for Christ took up the work of redemption right where it first began, and it began with the lust of the lower nature, which was the lust of appetite. Christ began His work with forty days of fasting.

Khwinzì lìdìzí twámbè kulumbuluka twamene twâmbwè ku mfûmù wa ku kabanga, twâli kulumbuluka kwa bwinê bwa pansi bwakafwìla bwinê bwa paulu pa kulòka. Kulumbuluka aku kwâkìsà kwámbè, pantu Kristu wakatàngila mudimu wa lupulushìlù kûndì kwine kwawâmbilà kwámbè, ne kwâmbilà ku dyûku dyà bwinê bwa pansi, bùvwà dyûku dyà mpèta. Kristu wakatwàdija mudimu Wèndè ne matuku makumi àna a kudyàmpuka.

> “Christ knew that in order to successfully carry forward the plan of salvation He must commence the work of redeeming man just where the ruin began. Adam fell by the indulgence of appetite. In order to impress upon man his obligations to obey the law of God, Christ began His work of redemption by reforming the physical habits of man. The declension in virtue and the degeneracy of the race are chiefly attributable to the indulgence of perverted appetite.” Testimonies, volume 3, 486.

> “Kristus tahu bahawa untuk melaksanakan rancangan keselamatan dengan jayanya, Dia mesti memulakan pekerjaan penebusan manusia tepat pada tempat kebinasaan itu bermula. Adam jatuh oleh kerana menuruti selera makan. Untuk menanamkan dalam diri manusia kewajipannya untuk mentaati hukum Allah, Kristus memulakan pekerjaan penebusan-Nya dengan membaharui tabiat jasmani manusia. Kemerosotan dalam kebajikan dan kemunduran bangsa manusia terutama sekali berpunca daripada penurutan selera yang telah diselewengkan.” Testimonies, jilid 3, 486.

The second indignation was against the higher nature, represented by the southern kingdom, where Jerusalem is located, which is the city which God chose to place His name. On October 22, 1844 the work Christ intended to do, and the work which He is now accomplishing, is represented by Ezekiel’s two sticks.

Kebeng kisii wi kanateng bo botngan a tingkang, a piak ni kingdom southern, a ni Jerusalem a si i, a beme ni tan a God a chon ni biau a place ni Nyan men. On October 22, 1844, kabiak a Christ a intended ni du, a kabiak a Nyan a nguan dait ngot, a piak ni Ezekiel’s two sticks.

When Ezekiel’s two sticks are joined together into one stick forever, it is identifying the covenant where Christ removes sin from His people forever, and the higher and lower natures are returned to the proper hierarchical structure, and men are once again whole. In the unconverted state, the lower nature of man, represented by the first indignation, ruled over the higher nature of man represented by the last indignation. Thus, the first indignation was against the northern kingdom, which was geographically “above” the southern kingdom.

Những khi hai cây gậy của Ê-xê-chi-ên được hiệp lại thành một cây gậy đời đời, điều đó xác định giao ước trong đó Đấng Christ cất bỏ tội lỗi khỏi dân Ngài đời đời, và bản tính cao hơn cùng bản tính thấp hơn được phục hồi về trật tự phẩm cấp thích đáng, và loài người một lần nữa được trở nên trọn vẹn. Trong tình trạng chưa được cải hóa, bản tính thấp hơn của con người, được tượng trưng bởi cơn thịnh nộ thứ nhất, cai trị trên bản tính cao hơn của con người, được tượng trưng bởi cơn thịnh nộ cuối cùng. Vì vậy, cơn thịnh nộ thứ nhất nghịch cùng vương quốc phương bắc, là nơi về mặt địa lý ở “trên” vương quốc phương nam.

The two hundred and twenty years that links the two visions of the marah and chazon with divinity and humanity, in their mutual beginnings, both come together into one stick when Christ finalizes the work of the third angel with the one hundred and forty-four thousand. It is the prophecy of the last indignation against the southern kingdom that is joined with the prophecy of the appearance in 1844, for the covenant provides a new mind at conversion, but the new body (the northern kingdom) is only restored at the second coming in a twinkling of an eye.

Tahun dua ratus dua puluh yang menghubungkan kedua-dua penglihatan marah dan chazon dengan keilahian dan kemanusiaan, pada permulaan masing-masing, kedua-duanya berhimpun menjadi satu tongkat apabila Kristus menyempurnakan pekerjaan malaikat ketiga bersama seratus empat puluh empat ribu. Itulah nubuatan tentang kemurkaan yang terakhir terhadap kerajaan selatan yang digabungkan dengan nubuatan tentang penampakan pada tahun 1844, kerana perjanjian itu memberikan suatu minda yang baharu pada pertobatan, tetapi tubuh yang baharu (kerajaan utara) hanya dipulihkan pada kedatangan yang kedua dalam sekelip mata.

Verse forty of Daniel eleven, identifies both time’s of the ends, and in so doing emphasizes an internal and external line of prophetic history during the history of the earth beast of Revelation chapter thirteen. The truths that are unsealed in the verse represent both the internal and external lines of truth which Christ came to identify and accomplish within His people. The truth that humanity combined with divinity, does not sin, is represented in the light connected with the effect of the unsealing of knowledge, and represents the internal truth of God’s people in the last days. The light represented by the warfare between the powers that lead the world to Armageddon is the external truth of God’s people in the last days.

ஆதியாகமம் பதினொன்றாம் அதிகாரத்தின் நாற்பதாம் வசனம், “முடிவுகளின் காலம்” என்ற இரு காலங்களையும் அடையாளப்படுத்துகிறது; அப்படிச் செய்வதன் மூலம், வெளிப்படுத்தல் பதிமூன்றாம் அதிகாரத்தில் கூறப்பட்ட பூமிப் புலியின் வரலாற்றின்போது உள்ளார்ந்த மற்றும் வெளிப்புறமான தீர்க்கதரிசன வரலாற்றுக் கோட்டினை வலியுறுத்துகிறது. அந்த வசனத்தில் முத்திரை நீக்கப்பட்டு வெளிப்படுத்தப்படும் சத்தியங்கள், கிறிஸ்து தமது ஜனங்களில் அடையாளப்படுத்தி நிறைவேற்ற வந்த உள்ளார்ந்த மற்றும் வெளிப்புறமான சத்தியக் கோடுகளை இரண்டையும் பிரதிநிதித்துவப்படுத்துகின்றன. தெய்வீகத்துடன் இணைந்த மனிதத்துவம் பாவஞ்செய்யாது என்ற சத்தியம், அறிவு முத்திரை நீக்கப்படுவதின் விளைவுடன் தொடர்புடைய ஒளியில் பிரதிநிதித்துவப்படுத்தப்படுகிறது; அது கடைசி நாட்களில் தேவனுடைய ஜனங்களின் உள்ளார்ந்த சத்தியத்தை பிரதிநிதித்துவப்படுத்துகிறது. உலகத்தை அர்மகெத்தோனுக்கு வழிநடத்தும் அதிகாரங்களுக்கிடையேயான போராட்டத்தால் பிரதிநிதித்துவப்படுத்தப்படும் ஒளி, கடைசி நாட்களில் தேவனுடைய ஜனங்களின் வெளிப்புறமான சத்தியமாகும்.

We will continue this study in the next article.

၎င်းလေ့လာမှုကို နောက်ဆောင်းပါးတွင် ဆက်လက်တင်ပြမည်။

> The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

> Atɔfofoe Yehowa tsi gbɔ na nye ake, be, Eye nè, vi amegbetɔ, lɔ atikpu aɖe na wò ŋutɔ, eye nàŋlɔ ɖe edzi be, Na Yuda, kple Israel viwo siwo nye eƒe hadɔwɔlawo: emegbe nalɔ atikpu bubu aɖe, eye nàŋlɔ ɖe edzi be, Na Yosef, Efraim ƒe atikpu, kple Israel ƒe aƒe bliboa siwo nye eƒe hadɔwɔlawo: Eye nàtsɔ wo ade asi kple asi wo dometɔa ɖeka me, woanye atikpu ɖeka le wò asi me. Eye ne wò amewo ƒe viwo agblɔ na wò be, Àɖe mía fia nu si fiafiam le esiawo me oa? Nàgblɔ na wo be, Ale Aƒetɔ Yehowa gblɔe ene, Kpɔ ɖa, matsɔ Yosef ƒe atikpu, si le Efraim ƒe asi me, kple Israel ƒe tribeswo, eƒe xɔlɔ̃awo, eye matsɔ wo ade eŋu, si ke nye Yuda ƒe atikpu la, eye mawɔ wo ɖe atikpu ɖeka me, eye woanye ɖeka le nye asi me. Eye atikpu siwo dzi nèŋlɔ la anɔ wò asi me le wo ŋku me. Eye nàgblɔ na wo be, Ale Aƒetɔ Yehowa gblɔe ene, Kpɔ ɖa, matsɔ Israel viwo tso dukɔwo dome, afi siwo yi la, eye maƒo wo tso afisiafi, eye mava kplɔ wo ava wo ŋutɔ ƒe anyigba dzi: Eye mawɔ wo dukɔ ɖeka le anyigba la dzi le Israel towo dzi; eye fia ɖeka anɔ fia na wo katã: eye womaganye dukɔ eve o, ne woaɖe mawuwo ƒe fiaɖuƒe eve me ake kura o: Womagblẽ ɖokuiwo ɖi ake kple wo trɔ̃subɔsubɔwo o, alo kple wo nu abɔbɔwo o, alo kple wo nuvɔ̃ɖiwo dometɔ aɖeke o: ke boŋ mada wo tso wo nɔƒewo katã me, afi siwo me wowɔ nuvɔ̃ la, eye makɔ wo: ale woanye nye amewo, eye nyea manye wo ƒe Mawu. Eye David, nye dɔla, anye fia na wo; eye wo katã anɔ lãkpaɖela ɖeka te: woatsɔa míaƒe kpeɖodziwo ado go, eye woalé nye sewo me, eye woawɔ wo. Eye woanɔ anyigba si metsɔ na nye dɔla Yakob, afi si miafefewo nɔ la dzi; eye woanɔ edzi, woawoe kple wo viwo, kple wo viwo ƒe viwo tegbee: eye nye dɔla David anye wo ƒe amegã tegbee. Eye gawu la, mawɔ ŋutifafa ƒe nubabla kpli wo; anye mavɔmavɔ ƒe nubabla kpli wo: eye maɖo wo, eye matsi wo ɖe edzi, eye matsɔ nye Kɔkɔeƒe aɖo wo dome tegbee. Nye agbadɔ hã anɔ kpli wo: ɛ̃, manye wo ƒe Mawu, eye woanye nye amewo. Eye dukɔwo anya be nyee nye Yehowa si kɔ Israel na, ne nye Kɔkɔeƒe anɔ wo dome tegbee. Ezekiel 37:15–28.

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