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# The Book of Daniel - Number One-Hundred and Fifteen

Buku Daniel - Nombor Seratus Lima Belas

Unveiling the Prophetic Characteristics of the Final Generation

Menyingkap Ciri-Ciri Kenabian Generasi Terakhir

Author

Jeff Pippenger

Published

March 4, 2024

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In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.

Asukulani mwisho cha watu wanaopitwa, zionekana tabia fulani za kiunabii. Ndipo wanakuwa kizazi cha nyoka, kwa maana wamejenga tabia ya Shetani. Wao ni kizazi cha wazinzi, kwa maana wamefanya miungano isiyotakaswa pamoja na adui za Mungu. Wamefikia hatua ambapo wanaona, lakini hawawezi kuelewa; wanasikia, lakini hawawezi kutambua, kwa maana hawajaongoka, jambo ambalo lawakilishwa kuwa mioyo yao imenona. Musa alikuwa wa kwanza kulishughulikia jambo hili lenyewe.

> And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.

> Musa memanggil seluruh Israel, lalu berkata kepada mereka, “Kamu telah melihat segala yang dilakukan TUHAN di depan matamu di tanah Mesir terhadap Firaun, terhadap semua pegawainya, dan terhadap seluruh negerinya; yakni pencobaan-pencobaan yang besar yang telah dilihat oleh matamu, tanda-tanda itu, dan mukjizat-mukjizat yang besar itu. Tetapi sampai hari ini TUHAN belum memberikan kepadamu hati untuk memahami, mata untuk melihat, dan telinga untuk mendengar.” Ulangan 29:2–4.

In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.

Pada sebutan pertama tentang fenomena melihat dan mendengar di Laodikia, perkara yang umat Allah tidak dapat lihat ialah tanda-tanda dan keajaiban sejarah asas mereka. Yeremia mengenal pasti fenomena itu sebagai suatu sifat “anak dara yang bodoh,” pada akhir zaman, dan sebagai gambaran penolakan anak dara yang bodoh terhadap pekabaran tiga malaikat, yang bermula dengan pengumuman malaikat pertama supaya takut akan Allah Pencipta. Oleh sebab pemberontakan ini mereka tidak menerima hujan akhir.

> Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.

> Ɔkasa yi nkae wɔ fie a Yakob mu, na monna no ho dawuru wɔ Yuda, sɛ: Muntie eyi seesei, mo ɔman a moyɛ nkwaseafo na ntease nni mo mu; a mowɔ aniwa, nanso monhu ade; a mowɔ aso, nanso monte ade. Munnsuro me anaa? Awurade na ɔse. Morenhinhim wɔ m’anim anaa, me a mede anwea ayɛ po no hye so hye, denam daa mmara so, sɛ enti ɔrentumi mmu no so? Na sɛ ne asorɔkye no bɔ mogya a, nanso wontumi nni nkonim; na sɛ wɔbobɔ mu a, nanso wontumi ntra mu mma no. Nanso ɔman yi wɔ akoma a atu atua na ɛyɛ asoɔden; wɔatew atua na wɔakɔ. Na wɔnnka wɔn komam sɛ: Momma yensusuw Awurade yɛn Nyankopɔn, ɔno a ɔma osutɔ, nea edi kan ne nea edi akyiri, wɔ ne bere mu; ɔkora mma yɛn otwabere no nnawɔtwe a wɔahyɛ ato hɔ no. Mo amumɔyɛ ama eyinom adan afi ho, na mo bɔne akɔsiw nneɛma pa ano afi mo so. Yeremia 5:20–25.

Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.

ଏଜିକିଏଲ ସେମାନଙ୍କୁ, ଯେମାନେ ଦେଖିଲେ ମଧ୍ୟ ବୁଝିନଥିବାରେ ପ୍ରତିନିଧିତ ଲକ୍ଷଣଗୁଡ଼ିକ ପ୍ରକାଶ କରନ୍ତି, ଏକ ବିଦ୍ରୋହୀ ଗୃହ ବୋଲି ଚିହ୍ନିତ କରନ୍ତି। ସେମାନେ ଏକ ବିଦ୍ରୋହୀ ଗୃହ, ଯେମାନେ ନିଜମାନଙ୍କର ଭିତ୍ତିର ଇତିହାସକୁ ଦେଖିବେ ନାହିଁ; ସେମାନେ ମୂର୍ଖ କନ୍ୟାମାନେ, ଯେମାନେ ଅପରିବର୍ତ୍ତିତ, କାରଣ ସେମାନେ ପ୍ରଥମ ଦୂତଙ୍କର ସନ୍ଦେଶକୁ ଅସ୍ୱୀକାର କରନ୍ତି; ଏବଂ ତାହାକୁ ଅସ୍ୱୀକାର କରିବା ଅର୍ଥ ସମସ୍ତଙ୍କୁ ଅସ୍ୱୀକାର କରିବା, କାରଣ ଯଦି ଆପଣ ପ୍ରଥମ ଦୂତଙ୍କର ସନ୍ଦେଶକୁ ଗ୍ରହଣ କରିନାହାନ୍ତି, ତେବେ ଆପଣ ଦ୍ୱିତୀୟକୁ କିମ୍ବା ତୃତୀୟକୁ ମଧ୍ୟ ଗ୍ରହଣ କରିପାରିବେ ନାହିଁ। ଏହି ଅବସ୍ଥାରେ, ପରବର୍ତ୍ତୀ ବର୍ଷାର ସମୟରେ ଏହି କନ୍ୟାମାନଙ୍କଠାରୁ ପରବର୍ତ୍ତୀ ବର୍ଷା ବନ୍ଦ ରଖାଯାଏ। ଯୀଶୁ ନିଜ ବର୍ଣ୍ଣନାରେ ଏହି ଲକ୍ଷଣକୁ ସମ୍ବୋଧନ କରିସାରିବା ପରେ, ସେ ତାପରେ ବୀଜ ବପନକାରୀଙ୍କ ଦୃଷ୍ଟାନ୍ତ ପ୍ରସ୍ତୁତ କରିବାକୁ ଅଗ୍ରସର ହେଲେ।

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.

> Но блажени се вашите очи, зашто гледаат; и вашите уши, зашто слушаат. Зашто, вистина ви велам, дека мнозина пророци и праведници посакаа да го видат она што вие го гледате, и не го видоа; и да го чујат она што вие го слушате, и не го чуја. Затоа, чујте ја параболата за сејачот. Кога некој го слуша словото за царството и не го разбира, тогаш доаѓа лукавиот и го грабнува она што е посеано во неговото срце. Тој е оној кај кого семето беше посеано покрај патот. А оној кај кого семето беше посеано на каменливи места, тоа е оној што го слуша словото и веднаш со радост го прима; но нема корен во себе, туку е непостојан: зашто, кога ќе настане неволја или гонење поради словото, веднаш се соблазнува. А оној кај кого семето беше посеано меѓу трње, тоа е оној што го слуша словото; но грижата за овој свет и измамливоста на богатството го задушуваат словото, и тој останува без плод. Но оној кај кого семето беше посеано на добра земја, тоа е оној што го слуша словото и го разбира; кој и плод дава и принесува: еден сто, друг шеесет, а друг триесет пати. Друга парабола им изнесе, велејќи: Царството небесно прилега на човек што посеал добро семе во својата нива; но додека луѓето спиеја, дојде неговиот непријател, насее какол меѓу пченицата и си отиде. А кога никна стеблото и донесе плод, тогаш се покажа и каколот. И слугите на домаќинот дојдоа и му рекоа: Господару, не посеа ли добро семе на својата нива? Од каде тогаш има какол? А тој им рече: Непријател човек го направи тоа. Тогаш слугите му рекоа: Сакаш ли, пак, да одиме и да го собереме? Но тој рече: Не, за да не се случи, собирајќи го каколот, да ја искорнете со него и пченицата. Оставете нека растат заедно до жетвата; а во време на жетвата ќе им речам на жетварите: соберете го најнапред каколот и врзете го во снопови за да се изгори; а пченицата соберете ја во мојата житница. Матеј 13:16–30.

The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.

Ba ba se nang kelello ke mofoka, ’me ba bohlale ke koro. Papisong ea baroetsana ba leshome, ho ba le oli ke hona ho bonahatsang phapang pakeng tsa lihlopha tse peli; ’me tabeng ea koro le mofoka, sena se itšetlehile ka hore na peō, e leng lentsoe, ea utloisisoa kapa che. Polelo ea pele ea Moshe mabapi le sehlopha se ke keng sa bona, ka hona sa utloisisa, e beha molaetsa o lokelang ho utloisisoa e le lipontšo le limakatso tsa histori ea motheo. Tšupiso ea ho qetela ea boprofeta mabapi le likarolo tsa bofofu ba ntlo e marabele, e fanoeng ke Ellen White, e supa hore mahlo a ileng a hlohonolofatsoa hore a bone seo banna bohle ba lokileng ba neng ba lakatsa ho se bona e ne e le histori ea motsamao oa Bamillerite.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Сан 1840–1844 онд өгөгдсөн бүх мэдээнүүдийг одоо хүчтэйгээр тунхаглах ёстой. Учир нь зам чигээ алдсан хүмүүс олон байна. Эдгээр мэдээнүүд бүх чуулганд хүрэх ёстой.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.” Manuscript Releases, volume 21, 436, 437.

> “ක්‍රිස්තුස් වහන්සේ මෙසේ පැවසූ සේක, ‘ඔබගේ ඇස් දකින බැවින්ද, ඔබගේ කන් අසන බැවින්ද, ඒවා ආශීර්වාදලත්ය. මක්නිසාද සැබැවින්ම මම ඔබට කියමි, ඔබ දකින දේවල් දකින්නට බොහෝ අනාගතවක්තෘවරුන්ද ධර්මිෂ්ඨ මනුෂ්‍යයන්ද ආශා කළ නමුත් ඒවා දැක නැත; ඔබ අසන දේවල් අසන්නටද ආශා කළ නමුත් ඒවා අසා නැත’ [Matthew 13:16, 17]. 1843 සහ 1844 වර්ෂවල දැකින ලද දේවල් දුටු ඇස් ආශීර්වාදලත්ය.” Manuscript Releases, volume 21, 436, 437.

Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.

Jesus ਈ ਅੰਤੇ ਨੂੰ ਹਮੇਸ਼ਾ ਆਰੰਭ ਨਾਲ ਦ੍ਰਿਸ਼ਟਾਂਤ ਕਰਦਾ ਹੈ, ਅਤੇ ਉਹਨਾਂ ਬਾਰੇ ਪਹਿਲਾ ਹਵਾਲਾ—ਜਿਨ੍ਹਾਂ ਕੋਲ ਅੱਖਾਂ ਹਨ, ਪਰ ਉਹ ਨਾ ਵੇਖਦੇ ਹਨ ਅਤੇ ਨਾ ਹੀ ਸਮਝਦੇ ਹਨ—ਅਤੇ ਆਖਰੀ ਹਵਾਲਾ ਇਹ ਪਛਾਣ ਦਿੰਦੇ ਹਨ ਕਿ ਬਾਗ਼ੀ ਘਰਾਣੇ ਦਾ ਮੂਲਭੂਤ ਇਤਿਹਾਸ ਉਹੀ ਹੈ ਜੋ ਨਾ ਵੇਖਿਆ ਜਾਂਦਾ ਹੈ, ਅਤੇ ਇਸੇ ਕਰਕੇ ਅਸਵੀਕਾਰ ਕੀਤਾ ਜਾਂਦਾ ਹੈ, ਅਤੇ ਇਸ ਤਰ੍ਹਾਂ ਮੂਰਖਾਂ ਨੂੰ ਪਿੱਛਲੀ ਵਰਖਾ ਨੂੰ ਪਛਾਣਣ ਤੋਂ ਰੋਕਦਾ ਹੈ। 1840–1844 ਦਾ ਇਤਿਹਾਸ ਪ੍ਰਾਚੀਨ ਇਸਰਾਏਲ ਦੀ ਮਿਸਰੀ ਗੁਲਾਮੀ ਤੋਂ ਛੁਟਕਾਰੇ ਦੁਆਰਾ ਪ੍ਰਤੀਕਿਤ ਕੀਤਾ ਗਿਆ ਸੀ। ਪ੍ਰਾਚੀਨ ਇਸਰਾਏਲ ਦੀ ਪ੍ਰਾਰੰਭਿਕ ਪਰਖ-ਪ੍ਰਕਿਰਿਆ ਵਿੱਚ ਅਸਫਲਤਾ ਉਨ੍ਹਾਂ ਨੂੰ ਕਾਦੇਸ਼ ਤੱਕ ਲੈ ਆਈ, ਜਿੱਥੇ ਉਨ੍ਹਾਂ ਨੇ ਦਸ ਜਾਸੂਸਾਂ ਦੀ ਝੂਠੀ ਰਿਪੋਰਟ ਨੂੰ ਸਵੀਕਾਰ ਕੀਤਾ ਅਤੇ ਉਨ੍ਹਾਂ ਨੂੰ ਮੁੜ ਮਿਸਰ ਵੱਲ ਲੈ ਜਾਣ ਲਈ ਇੱਕ ਨਵਾਂ ਸਰਦਾਰ ਚੁਣ ਲਿਆ। ਚਾਲੀ ਸਾਲ ਬਾਅਦ ਉਨ੍ਹਾਂ ਨੂੰ ਫਿਰ ਕਾਦੇਸ਼ ਵਾਪਸ ਲਿਆਂਦਾ ਗਿਆ, ਅਤੇ ਮੂਸਾ ਚੱਟਾਨ ਨੂੰ ਦੂਜੀ ਵਾਰ ਮਾਰ ਕੇ ਅਸਫਲ ਹੋ ਗਿਆ।

Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.

Le hoja Moshe a ile a hloleha, Joshua o ile a tsoela pele ho ba etella pele ho kena Naheng e Tšepisitsoeng. Teko ea ho qetela Kadeshe e ne e amahane le bofetoheli bo boholo, hobane Jesu kamehla o bontša qetello ka tšimoloho, ’me bofetoheli ba lihloela tse leshome Kadeshe qalong ea lilemo tse mashome a mane, hammoho le qetellong ea lilemo tse mashome a mane, bo boetse bo bontša bofetoheli bo boholo Kadeshe. Leha ho le joalo, ho sa tsotellehe bofetoheli ba Moshe Kadeshe, pono ea ho kena Naheng e Tšepisitsoeng e ne e se e sa hlola e liehisoa.

In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.

남북전쟁의 와중이던 1863년의 반역은 1888년의 더욱 심화된 반역으로 이어졌고, 그것은 다시 1919년의 더욱 증대된 반역으로 이어져 마침내 1957년의 반역에서 절정에 이르렀다. 예수께서는 라오디게아 재림교를 다시 가데스로 데려오셨다. 그분은 그들을 셋째 천사가 도래하여 시험의 과정을 시작하였고, 그 과정이 마침내 1863년의 반역과 라오디게아 광야의 방황이라는 추방으로 나타났던 그 역사로 다시 데려오셨다. 셋째 천사는 계시록 18장의 힘센 천사, 곧 셋째 천사가 내려왔던 2001년 9월 11일에 라오디게아 재림교의 마지막 역사 속으로 들어왔다. 그리고 그는 바벨론이 무너졌다고 선포하였는데, 이는 뉴욕시의 쌍둥이 빌딩들이 무너져 내렸을 때 니므롯의 탑이 내던져져 무너진 것으로 예표된 바와 같았다.

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.

> “Pesej ketigo le malaikato bae no save long hem, mo laet we bae mekem wol i saen wetem glori blong hem, olgeta we oli no wantem wokbaot long glori blong hem we i gohed blong kam antap, bae oli kolem hem wan giaman laet.” Review and Herald, Mei 27, 1890.

As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”

Bo tokololo le Iseraele ya bogologolo, go ntse jalo le ka Iseraele ya segompieno. Kokomana e e boneng Lwetse 11, 2001 ke kokomana ya bofelo. Jesu o ne a bua mo go Luke kgaolo ya masome a mabedi le bongwe gore “kokomana e,” mme O ne a supa kokomana eo e le ba ba tshelang ka nako e legodimo le lefatshe di tlaa feta ka yone, e leng se se diragalang ka Ntlha ya Bobedi. Kokomana eo e e tshelang go bona go boa ga Keresete e tla bo e lemogile sesupo se se ba tlhomamisetsang gore ke bone kokomana ya bofelo. Ba tla itse mme ba tlhaloganye gore ke bone ba ba tshelang ka nako e “phelelo ya tsotlhe tse di bonweng” e seng e sa “diege” go diragala.

As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.

Khi Chúa Giê-su cùng các môn đồ ra khỏi đền thờ, họ hỏi Ngài giải thích điều Ngài muốn nói qua sự mô tả của Ngài về việc hủy diệt đền thờ. Cuộc đối thoại ấy tượng trưng cho cuộc đối thoại mà các môn đồ của Ngài sẽ có trong thế hệ cuối cùng. Các môn đồ mong muốn hiểu điều Ngài có ý nói khi Ngài đã nhiều lần dạy rằng hội thánh Cơ Đốc Phục Lâm Lao-đi-xê sẽ bị quét sạch vào đạo luật ngày Chủ Nhật sắp đến, vì những kẻ thờ phượng trong đó bị mửa ra khỏi miệng Ngài, và không còn là những người thay Ngài phán nói nữa.

In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.

Dalam menjawab para murid, Yesus menggambarkan kehancuran Yerusalem dan sejarah yang menyusul sesudahnya, terus sampai kepada akhir dunia. Setelah menguraikan gambaran sejarah hingga ayat sembilan belas, Ia kemudian menyinggung kehancuran Yerusalem, suatu kehancuran yang dapat saja terjadi pada saat salib, tetapi yang oleh belas kasihan dan kesabaran panjang Allah ditangguhkan selama kira-kira empat puluh tahun. Pada akhir masa empat puluh tahun itu akan ada suatu sisa umat yang luput dari kehancuran tersebut, tetapi hanya jika mereka mengenali tanda yang kemudian Ia berikan.

In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.

Pa tshimologong ya Iseraele ya bogologolo go ne go na le sebaka sa dingwaga di le masome a manê, se se simologileng ka katlholo godimo ga borabele jwa batlhotlhomisi ba ba lesome, e e neng ya busediwa morago ka dingwaga di le masome a manê, ka ntlha ya thapelo ya kgapelo ya ga Moshe. Kwa bokhutlong jwa Iseraele ya bogologolo go ne ga nna le katlholo godimo ga borabele jwa sefapaano e e neng ya busediwa morago ka dingwaga di le masome a manê, ka ntlha ya bopelotelele le kutlwelobotlhoko jwa ga Keresete tse di rapelang. Mo ditiragalong tseo tsotlhe tse pedi go ne go na le masalela a a neng a falola. Jesu ka gale o bontsha bokhutlo jwa sengwe ka tshimologo ya sengwe.

Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”

Yesu naaddress tanda yang berhubung dengan kehancuran Yerusalem dan mengenalpastikannya sebagai “hari-hari pembalasan.”

> And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.

> “Мөн та нар Иерусалимыг цэрэг армиар бүслэгдсэнийг харах үед, түүний сүйрэл ойртсоныг мэдэгтүн. Тэгэхэд Иудейд байгаа хүмүүс уулс руу зугтаг; түүний дунд байгаа хүмүүс гарч яв; мөн хөдөө нутагт байгаа хүмүүс тийшээ бүү орог. Учир нь эдгээр нь өшөө авалтын өдрүүд мөн бөгөөд ингэснээр бичигдсэн бүх зүйл биелэх болно.” Лук 21:20–22.

The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.

“འཁོན་ལན་གྱི་ཉིན་མོ” ནི་མཐའ་མའི་ནད་ཡམས་བདུན་ཡིན་ལ། དེའི་རྒྱུ་མཚན་གྱིས་སྲིང་མོ་ཝཱའིཊ་ཡིས་ཡེ་རུ་ས་ལེམ་གྱི་འཇིག་པ་དེ་མཐའ་མའི་ཉིན་མོར་དཀོན་མཆོག་གི་བསྒྲུབ་བྱའི་ཁྲིམས་གཅོད་དང་མཉམ་བསྒྲིགས་གནང་ངོ་།

> Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.

> Ribâ do·gipinikan, ko·simangkoni; aro knachakrang, knalbo·bo. A·a ra·rikbo, aro uo donggipa pilakkobo; a·gilsakbo, aro unioniko re·bagenchim pilakkobo. Maina Jihovani ka·dongani pilak jatrarangni kosako dongenga, aro uni ka·namgijani uamangni sipai dal·giparangni kosako dongenga: ua uamangko pilakrangko jokatna man·ja gimaatako dakaha, ua uamangko so·otna on·aha. Uamangni sigiminrangba galatako dakgen, aro uamangni be·eni bon·dikki uamangni be·enrangoniko chakatgen, aro a·brirang uamangni an·chion grinanggen. Aro salgio donggipa pilak kotokrang gimaatako dakgen, aro salgirang scroll gita rul·ako dakgen: aro uamangni pilak kotokrang, dramrang biterangoniko ga·akgipa bil gita, aro fig boloniko ga·akgipa fig gita ga·akgen. Maina Angni tari salgio grinangako dakgen: ni·bo, ua Idumeani kosako, aro Angni dursikgipa manderangni kosako bichal ka·na re·bagen. Jihovani tari an·chichi gapataha, ua to·grangchi srukataha, mesrang aro chakolrangni an·chichi, ramrangni kidneyrangni to·grangchi: maina Jihovani Bozrah-o bolianiko dakani donga, aro Idumeani a·songo dal·begipa so·otani donga. Aro unicornrang uamang baksa on·tobagen, aro bulokrang bulrang baksa; aro uamangni a·song an·chichi skanggen, aro uamangni a·songni gitil to·grangchi srukatgen. Maina ian Jihovani vengeance ni sal, aro Zionni matnanganina baljawani bilsir. Isaiah 34:1–8.

Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”

Jisas bin mektaim namba wan pablik toktok bilong Em long Nasaret, na long dispela Em i autim olsem Em yet i Mesaias. Dispela toktok i stap aninit long wok bos bilong profesi long lo bilong fes taim kolim. Ritim Em i makim i soim olsem wok bilong Em i insait long tokaut long “de bilong bekim pe bilong Bikpela.” Em, long tok bilong Aisaia, em tu i stap olsem “yia bilong ol bekim pe bilong hevi bilong Saion.”

It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.

Di Nazaretlah Kristus memulai pelayanan-Nya di hadapan umum dan menyatakan diri-Nya sebagai Mesias. Pada waktu itulah mereka yang mendengar perkataan-Nya, tetapi tidak menangkap maknanya, berusaha membunuh-Nya dengan melemparkan-Nya dari sebuah gunung. Permulaan pelayanan-Nya ditandai oleh usaha penduduk kota asal-Nya untuk membunuh-Nya, dan pada akhir pelayanan-Nya umat-Nya sendiri membunuh-Nya. Pelayanan-Nya adalah untuk menyatakan diri-Nya sebagai Mesias, yang Ia menjadi ketika Ia diurapi pada baptisan-Nya. Pada baptisan-Nya suatu lambang ilahi turun untuk meneguhkan penggenapan nubuatan tentang kedatangan Mesias. Pada 11 Agustus 1840 suatu lambang ilahi turun untuk meneguhkan nubuatan tentang pekabaran pengujian dari sejarah itu. Dan pada 11 September 2001 suatu lambang ilahi turun untuk meneguhkan pekabaran yang telah dinubuatkan dari sejarah itu, yaitu pekabaran hujan akhir.

> “After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.

> “Setelah bekerja selama dua hari bersama orang-orang Samaria, Yesus meninggalkan mereka untuk melanjutkan perjalanan-Nya ke Galilea. Ia tidak singgah di Nazaret, tempat Ia telah menghabiskan masa muda dan awal kedewasaan-Nya. Sambutan terhadap-Nya di sinagoge di sana, ketika Ia menyatakan diri-Nya sebagai Dia Yang Diurapi, begitu tidak menguntungkan sehingga Ia memutuskan untuk mencari ladang-ladang yang lebih subur, memberitakan kepada telinga yang mau mendengar, dan kepada hati yang akan menerima pekabaran-Nya. Ia menyatakan kepada murid-murid-Nya bahwa seorang nabi tidak mendapat penghormatan di negerinya sendiri. Perkataan ini mengemukakan keengganan yang wajar yang dimiliki banyak orang untuk mengakui perkembangan yang sangat mengagumkan dalam diri seseorang yang telah hidup dengan tanpa menonjolkan diri di tengah-tengah mereka, dan yang telah mereka kenal dengan akrab sejak masa kanak-kanaknya. Pada saat yang sama, orang-orang yang sama ini dapat menjadi sangat bergairah oleh tuntutan-tuntutan seorang asing dan seorang petualang.” The Spirit of Prophecy, volume 2, 151.

In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.

Dalam Lukas pasal dua puluh satu, Kristus mengenal pasti seratus empat puluh empat ribu, iaitu generasi terakhir yang tidak mati. Dia berbuat demikian dengan mengemukakan sejarah yang bermula dengan kunjungan terakhir-Nya ke tempat yang dahulunya ialah rumah Bapa-Nya, tetapi kemudian telah menjadi rumah orang Yahudi. Dalam naratif sejarah yang Yesus mula bentangkan itu, Dia sampai kepada titik ketika Yerusalem, dan bait suci yang ingin diketahui oleh para murid, akan dibinasakan (70 M). Dia mengenal pasti kebinasaan itu sebagai hari-hari pembalasan, yang merupakan sebahagian daripada pengumuman pembukaan pelayanan-Nya. “Hari-hari pembalasan” itu bukan sahaja melambangkan kebinasaan Yerusalem pada tahun 70 M, tetapi juga masa murka Allah sebagaimana dilambangkan dalam tujuh malapetaka terakhir.

> For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.

> Dangan ni ari Awgni Gitel gimin sal ong’a, bichal ra∙ani sal, jedakode uamangni bobilrangoni An∙tangko piokna; aro tari cha∙gen, chu∙sokgen, aro uamangni an∙chichi drak ong∙gen: maina Awgni Gitelni Euphrates chi salgisako saliram songo boliko donga. Jeremiah 46:10.

The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.

“Bonoko la boipusoloso” godimo ga Babilone, jo bo emetsweng ke “setlhabelo kwa lefatsheng la bokone fa nokeng ya Euferatese,” bo simolola ka molao wa Tshipi o o tlang ka bonako.

> Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.

> Kerana murka TUHAN, negeri itu tidak akan didiami, melainkan akan menjadi sunyi sepi seluruhnya; setiap orang yang lalu di Babel akan tertegun dan mendesis melihat segala tulahnya. Aturkanlah barisan melawan Babel dari sekelilingnya; hai semua yang melentur busur, panahkanlah kepadanya, jangan tahan anak-anak panah, kerana ia telah berdosa terhadap TUHAN. Bersoraklah melawannya dari sekelilingnya; ia telah menyerah diri; asas-asasnya telah runtuh, tembok-temboknya telah dirobohkan; kerana inilah pembalasan TUHAN; balaskanlah terhadapnya; sebagaimana yang telah dilakukannya, demikianlah lakukanlah terhadapnya. Lenyapkanlah penabur dari Babel, dan orang yang memegang sabit pada waktu menuai; kerana takut akan pedang yang menindas, masing-masing akan berpaling kepada bangsanya, dan masing-masing akan melarikan diri ke negerinya sendiri. Israel ialah domba yang tercerai-berai; singa-singa telah menghalaunya; mula-mula raja Asyur telah memakannya, dan akhirnya Nebukadnezar, raja Babel ini, telah mematahkan tulang-tulangnya. Sebab itu beginilah firman TUHAN semesta alam, Allah Israel: Sesungguhnya, Aku akan menghukum raja Babel dan negerinya, sebagaimana Aku telah menghukum raja Asyur. Dan Aku akan membawa Israel kembali ke tempat kediamannya, dan ia akan makan rumput di Karmel dan Basan, dan jiwanya akan dipuaskan di atas gunung Efraim dan Gilead. Pada hari-hari itu, dan pada waktu itu, firman TUHAN, kedurjanaan Israel akan dicari, tetapi tidak ada; dan dosa-dosa Yehuda, tetapi tidak akan ditemukan; kerana Aku akan mengampuni mereka yang Aku sisakan. Majulah melawan negeri Merataim, yakni melawannya, dan melawan penduduk Pekod; musnahkan dan binasakan mereka sama sekali, firman TUHAN, dan lakukanlah menurut segala yang telah Kuperintahkan kepadamu. Bunyi peperangan ada di negeri itu, dan kebinasaan besar. Betapa palu seluruh bumi telah dipatahkan dan dihancurkan! Betapa Babel telah menjadi suatu kebinasaan di antara bangsa-bangsa! Aku telah memasang jerat bagimu, dan engkau pun tertangkap, hai Babel, dan engkau tidak menyedarinya; engkau didapati, dan juga tertangkap, kerana engkau telah berjuang melawan TUHAN. TUHAN telah membuka gudang persenjataan-Nya, dan mengeluarkan senjata-senjata murka-Nya; kerana inilah pekerjaan Tuhan ALLAH semesta alam di negeri orang Kasdim. Datanglah melawannya dari sempadan yang paling jauh, bukalah perbendaharaannya; timbunlah dia seperti timbunan-timbunan, dan binasakanlah dia sama sekali; jangan biarkan sesuatu pun tertinggal daripadanya. Sembelihlah semua lembu jantannya; biarlah mereka turun ke pembantaian; celakalah mereka! kerana hari mereka sudah datang, waktu penghukuman mereka. Suara mereka yang lari dan terlepas dari negeri Babel, untuk memberitakan di Sion pembalasan TUHAN, Allah kita, pembalasan bagi bait-Nya. Himpunkanlah para pemanah melawan Babel: hai semua yang melentur busur, berkemahlah mengelilinginya; jangan biarkan seorang pun daripadanya terlepas; balaskanlah kepadanya menurut perbuatannya; menurut segala yang telah dilakukannya, demikianlah lakukanlah terhadapnya; kerana ia telah berlaku sombong terhadap TUHAN, terhadap Yang Mahakudus, Allah Israel. Yeremia 50:13–29.

The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.

Ka Jerusalema tawh a ni kum 70 AD-ah chuan, chu chu Babylon nula hmeichhia sual tak chungah thuthenna tihhlumna a entîr a, chu thuthenna chu United States-ah hnai taka lo la awm tûr Sunday law atangin a ṭan a ni. Isuan kum 70 AD chu hnai taka lo la awm tûr Sunday law a ni tih a hria, a chhan chu Amaherawh a Thu ziaktu a ni a, Amah chu Thu chu a ni bawk si. Isuan Luka bung 21-a hrilhlâwkna a sawi chhuahna hmun leh hun dinhmun chu kan hriatthiam a pawimawh hle, chutiangin tawpna khawthlang hnuhnûng ber chu a lo thleng tawh tih hriatna chhinchhiahna chu eng nge a nih tih kan hriatthiam theih nân.

We will continue this study in the next article.

Kita akan meneruskan kajian ini dalam artikel yang seterusnya.

> “The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.

> “ꞌKhrih lo kal ding hi leitung tangthu sung a khim pen khuavak mialna hunah a piang ding hi. Noah leh Lot hunte in Mihing Fapa lo kal masang deu a leitung dinmun a entîr hi. Lai Siangtho in hih hun lam en kawm in, Setan in thiltithei zawng zawng leh ‘dik lohna in mi theihkhelnate zawng zawng tawh’ nasatak in sem ding cihi.” 2 Thessalonians 2:9, 10. A nasepdan chu ni tawp hunte a mialna hong tam zelna, thudik lo tampi, zilselna diklote, leh lampialna tein chiangtak in a kilang hi. Setan in leitung a sal a man bek hilo in, a theihkhelnate chun i Topa Jesu Khrih min puak biakte pawlpi te sungah zong thawnin a dimsak hi. A lian apostasi chu zanlai bang a thuk mialna ah hong khanglian ding hi. Pasian mite tungah chu a haksatna zan, kapna zan, thutak hang a bawlsiatna zan a hi ding hi. Ahihhang hih mialna zan sung panin Pasian khuavak a tangko ding hi.

> “He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.

> Beliau menyebabkan “terang bercahaya keluar dari kegelapan.” 2 Korintus 4:6. Ketika “bumi belum berbentuk dan kosong; dan gelap gulita menutupi permukaan samudera raya,” “Roh Allah melayang-layang di atas permukaan air. Lalu Allah berfirman: Jadilah terang. Maka terang itu jadi.” Kejadian 1:2, 3. Demikianlah, dalam malam kegelapan rohani, firman Allah tampil, “Jadilah terang.” Kepada umat-Nya Ia berfirman, “Bangkitlah, menjadi teranglah; sebab terangmu datang, dan kemuliaan Tuhan terbit atasmu.” Yesaya 60:1.

> “‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.

> “‘Lihatlah,’ firman Kitab Suci, ‘kegelapan akan menutupi bumi, dan kekelaman yang pekat akan menutupi bangsa-bangsa; tetapi TUHAN akan terbit atasmu, dan kemuliaan-Nya akan tampak atasmu.’ Ayat 2. Kristus, pancaran kemuliaan Bapa, datang ke dunia sebagai terangnya. Ia datang untuk menyatakan Allah kepada manusia, dan tentang Dia ada tertulis bahwa Ia telah diurapi ‘dengan Roh Kudus dan dengan kuasa,’ dan ‘berjalan berkeliling sambil berbuat baik.’ Kisah Para Rasul 10:38. Di rumah ibadat di Nazaret Ia berkata, ‘Roh Tuhan ada pada-Ku, oleh sebab Ia telah mengurapi Aku untuk memberitakan Injil kepada orang miskin; Ia telah mengutus Aku untuk menyembuhkan orang-orang yang remuk hatinya, untuk memberitakan pembebasan kepada orang-orang tawanan, dan pemulihan penglihatan kepada orang-orang buta, untuk membebaskan orang-orang yang tertindas, untuk memberitakan tahun rahmat Tuhan.’ Lukas 4:18, 19. Inilah pekerjaan yang Ia tugaskan kepada murid-murid-Nya untuk dilakukan. ‘Kamu adalah terang dunia,’ kata-Nya. ‘Demikianlah hendaknya terangmu bercahaya di depan orang, supaya mereka melihat perbuatanmu yang baik dan memuliakan Bapamu yang di sorga.’ Matius 5:14, 16.” Prophets and Kings, 217, 218.

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