Article

# The Book of Daniel - Number Seventy-Four

Buku ya Danieli - Namba Sabini na Nne

Unveiling the Prophetic Puzzle: Ezekiel’s Abominations, the Last Day Church, and the Mark of the Beast

Menyingkap Teka-teki Nubuatan: Kekejian-kekejian Yehezkiel, Gereja Zaman Akhir, dan Tanda Binatang Buas

Author

Jeff Pippenger

Published

February 7, 2024

Formats

PDF Unavailable
Word Unavailable
Song MP3

The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.

Chabango chinayi cha mu Ezekieli chapitala eyiti, chikutsogolera utsogoleri wa mpingo wa Laodikeya wa Mulungu wa masiku otsiriza kugwadira dzuwa, ndipo motero kulandira chizindikiro cha chilombo. Chapitala chotsatira, chomwe chili masomphenya omwewo, chikuwonetsa awo a mu mpingo wa Mulungu wa masiku otsiriza amene alandira chisindikizo cha Mulungu. Mlongoyo White akutiuza kuti kusindikizidwa kwa Ezekieli chapitala naini, n’chimodzimodzi ndi kusindikizidwa koimiridwa mu Chivumbulutso chapitala seveni. Mulungu aweruza mtundu m’badwo wake wachitatu ndi wachinayi, ndipo zonyansa zinayi za mu Ezekieli zikuzindikiritsa mibadwo inayi ya kupanduka yomwe inayamba mu 1863, pamene Adventism ya Laodikeya inayambitsa chonamizira cha magome awiri a Habakuku amene anapatsidwa monga chizindikiro cha ubale wa chipangano pakati pa Mulungu ndi anthu Ake, monga momwe magome awiri a Malamulo Khumi anapatsidwira pa chiyambi cha Israyeli wakale.

Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.

Aaron gin sikiinɔɔli, le pio a gbɛrɛni, kɛ yeli kɛ sɔrɔni nɛ, kɛ bɔɔlɔli maari kɛla ni Mawu ka tabali fila minnu bɛ se ka yɛrɛ la, minnu ye jealousy yɛrɛ sɛbɛn sɛbɛnna tiɲɛ. Aaron gin sikiinɔɔli bɛɛra 1863 chart pio a gbɛrɛnin ma, min ye “sani wolonwula” Leviticus mɔgɔ fila ni kelen na, ka bɔ baarakɛda la, ani waati-laarali wɛrɛw fana. O de kɛra kɛ Laodicea Adventism ye jealousy yɛrɛ dɔ sigi a ka tariku daminɛ la yɛrɛ la, i n’a fɔ Aaron ye a kɛra Israyɛli kɔrɔnin daminɛ tariku la, ani i n’a fɔ Jeroboam ye a kɛra Efrayim, safo kɔrɔnin daminɛ tariku la.

The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.

“Ketujuh kali” dalam Imamat dua puluh enam ialah nubuatan waktu yang pertama yang dituntun untuk dipahami oleh Miller, dan itulah permata pertama dari waktu nubuatan yang disisihkan dalam pemberontakan tahun 1863. Tahun 1863 menandai permulaan penutupan permata-permata dalam mimpi Miller serta diperkenalkannya permata-permata dan mata uang palsu. “Ketujuh kali” ialah batu penjuru yang dibuang oleh para pembangun. Pada tahun 1863, merekalah yang pernah menjadi para pembangun bait suci Millerit yang menyingkirkan batu penjuru “ketujuh kali” itu, tetapi pada akhir zaman batu itu kini menjadi kepala penjuru. Batu itu melambangkan Gunung Batu Segala Zaman, dan juga dilambangkan oleh hari yang telah dijadikan TUHAN, sebab itu merupakan lambang perhentian Sabat bagi negeri itu. Pada tahun 1844, Adventisme Millerit menegur sistem ibadah palsu Yerobeam, dan memisahkan diri dari “perkumpulan para pencemooh” yang telah “bersukacita” atas kekecewaan yang pertama.

The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.

Abakhi babeyalelwe ukuba bangaphindeli “ebandleni labahleki bosulu,” njengokuba umprofeti wakwaYuda wayeyalelwe ukuba abuyele eYerusalem ngendlela eyahlukileyo kuleyo yayimkhokelele ku-1844. Indlela eyayimkhokelele ku-1844 yayiyindlela awayephume ngayo, eyayingobuProtestanti, yaye kuloo mbali ubuProtestanti babuguquke baba bubuProtestanti obuwexukileyo. Abakhi bayalelwa ukuba bangaze babuyele “ebandleni labahleki bosulu,” yaye bayalelwa ukuba bangadli ukutya kwabo okanye basele amanzi abo. Abakhi babeyidlile incwadi encinane eyayisesandleni sengelosi ngo-1840, yaye oko kutya kwakumnandi emilonyeni yabo.

The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.

การกินและการดื่มแห่งคำพยากรณ์เป็นสัญลักษณ์แทนระเบียบวิธีที่ใช้ในการศึกษาพระคัมภีร์ ฝ่ายมิลเลอร์ไรต์ได้รับมอบวิธีเฉพาะในการศึกษาพระวจนะของพระเจ้า และกฎเกณฑ์เหล่านั้นก่อให้เกิดข่าวสารพระคัมภีร์ที่แตกต่างโดยสิ้นเชิงจากที่นักเทววิทยาของโปรเตสแตนต์ผู้ละทิ้งความเชื่อและคาทอลิกผลิตขึ้นด้วยระเบียบวิธีอันเสื่อมทรามของตน บรรดาผู้สร้าง ซึ่งก็คือผู้พยากรณ์ชาวยูเดียนั้น ไม่พึงกลับไปกินหรือดื่มจากระเบียบวิธีของทั้งโปรเตสแตนต์ผู้ละทิ้งความเชื่อหรือคาทอลิก ผู้พยากรณ์ชาวยูเดียได้กระทำสิ่งนั้นเอง จึงเป็นการชี้บ่งว่าอ๊าดเวนติสม์แบบเลาดีเซียจะกระทำสิ่งนั้นเองในปี 1863 เพราะในปี 1863 พวกเขาได้นำข้อโต้แย้งทางเทววิทยาของโปรเตสแตนต์ผู้ละทิ้งความเชื่อมาใช้เพื่อปฏิเสธการประยุกต์ใช้เรื่อง “เจ็ดกาลเวลา” ของมิลเลอร์ และด้วยเหตุนั้นจึงได้ตั้งรูปเคารพแห่งความหึงหวงของอาโรนและของเยโรโบอัมขึ้น ดังนั้น คนรุ่นแรกของอ๊าดเวนติสม์แบบเลาดีเซียจึงได้เริ่มต้นขึ้นแล้ว

After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.

Ka morao ga gore moporofeta wa kwa Judea a kopane le Jeroboame, a simolola loeto lwa gagwe lwa go boela Judea, mme ga a ka a fitlha koo. Moporofeta yoo o emela Boadventista jwa Laodikea, jo, go ya ka tlhotlheletso ya selegodimo, bo gorogetseng mo motsamaong wa Millerite ka 1856. Kgaitsadi White ga a ise a bo a tlogele go supa Boadventista e le Laodikea, e bile ga go na bosupi jwa Baebele jo bo bontshang gore Laodikea e kile ya fetoga. Go na le batho ka bongwe ba ba tswang mo maitemogelong a bone ka namana a Laodikea, mme jaaka kereke, Laodikea e tshwanetse go tlhatsawe mo molomong wa Morena, gonne Laodikea go raya “setšhaba se se atlotsweng.” Boadventista bo dirisa tlhaloso eo go bolela fa bo emela kereke e e leng teng mo nakong ya katlholo mo sehalalelong sa legodimo. Mo bofofing jwa bone ba amogela karolo ya Katlholo ya Patlisiso mo bokaoeng jwa Laodikea, mme ga ba kgone go bona Katlholo ya Phethagatso e e emetsweng sentle mo leineng la bone.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:14–17.

> គូរសរសេរទៅកាន់ទេវតានៃក្រុមជំនុំរបស់អ្នកឡៅឌីកេយ៉ាថា៖ ព្រះអង្គដែលជា អាម៉ែន ជាសាក្សីស្មោះត្រង់ និងពិតប្រាកដ ជាបឋមនៃការបង្កើតរបស់ព្រះ ទ្រង់មានព្រះបន្ទូលដូច្នេះថា៖ យើងស្គាល់អំពើរបស់អ្នកហើយ ថាអ្នកមិនត្រជាក់ក៏មិនក្តៅដែរ៖ យើងប្រាថ្នាឲ្យអ្នកត្រជាក់ ឬក្តៅ។ ដូច្នេះ ព្រោះអ្នកក្តៅល្មមៗ មិនត្រជាក់ក៏មិនក្តៅ យើងនឹងខ្ជាក់អ្នកចេញពីមាត់របស់យើង។ ពីព្រោះអ្នកនិយាយថា ខ្ញុំមានទ្រព្យសម្បត្តិ ហើយបានចម្រើនឡើងដោយសម្បត្តិ ហើយមិនខ្វះអ្វីសោះឡើយ; តែអ្នកមិនដឹងថា អ្នកជាមនុស្សវេទនា គួរឲ្យអាណិត ក្រីក្រ ខ្វាក់ និងអាក្រាតទេ។ វិវរណៈ 3:14–17។

The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.

Moporofeta wa Judea o felela a bolokilwe le moporofeta wa maaka yo a mo tsieditseng gore a je dijo tsa gagwe le go nwa seno sa gagwe. Bobedi jwa bone bo felela bo le mo lebitleng le le lengwe, mme moporofeta yo o buang maaka wa Bethele (kereke ya maaka), o mo bitsa morwarraagwe fa a swa.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 1 Kings 13:11–22.

> Nang maghahari ay may isang matandang propeta sa Bethel; at dumating ang kaniyang mga anak at isinaysay sa kaniya ang lahat ng gawang ginawa ng lalake ng Diyos nang araw na yaon sa Bethel: ang mga salitang sinalita niya sa hari, ay kanilang isinaysay rin sa kanilang ama. At sinabi ng kanilang ama sa kanila, Saang daan siya nagtungo? Sapagka’t nakita ng kaniyang mga anak kung saang daan nagtungo ang lalake ng Diyos, na nagmula sa Juda. At sinabi niya sa kaniyang mga anak, Siyahan ninyo ako ng asno. Kaya’t siniyahan nila siya ng asno: at siya’y sumakay roon, At humabol sa lalake ng Diyos, at nasumpungan niya itong nakaupo sa ilalim ng isang encina: at sinabi niya sa kaniya, Ikaw ba ang lalake ng Diyos na nagmula sa Juda? At sinabi niya, Ako nga. Nang magkagayo’y sinabi niya sa kaniya, Umuwi kang kasama ko, at kumain ka ng tinapay. At sinabi niya, Hindi ako maaaring bumalik na kasama mo, ni pumasok mang kasama mo: ni hindi ako kakain ng tinapay o iinom ng tubig na kasama mo sa dakong ito: Sapagka’t sinabi sa akin sa pamamagitan ng salita ng Panginoon, Huwag kang kakain ng tinapay ni iinom ng tubig doon, ni babalik man sa pagdaraan sa daang iyong pinanggalingan. Sinabi niya sa kaniya, Ako man ay propeta ring gaya mo; at isang anghel ang nagsalita sa akin sa pamamagitan ng salita ng Panginoon, na nagsasabi, Ibalik mo siyang kasama mo sa iyong bahay, upang siya’y kumain ng tinapay at uminom ng tubig. Nguni’t siya’y nagsinungaling sa kaniya. Kaya’t siya’y sumamang bumalik sa kaniya, at kumain ng tinapay sa kaniyang bahay, at uminom ng tubig. At nangyari, samantalang sila’y nangakaupo sa dulang, na ang salita ng Panginoon ay dumating sa propetang nagbalik sa kaniya: At siya’y sumigaw sa lalake ng Diyos na nagmula sa Juda, na sinasabi, Ganito ang sabi ng Panginoon, Yamang ikaw ay sumuway sa salita ng bibig ng Panginoon, at hindi mo tinupad ang utos na iniutos sa iyo ng Panginoon mong Diyos, Kundi bumalik ka, at kumain ng tinapay at uminom ng tubig sa dakong yaon, na tungkol doon ay sinabi sa iyo ng Panginoon, Huwag kang kakain ng tinapay, at huwag kang iinom ng tubig; ang iyong bangkay ay hindi malalagay sa libingan ng iyong mga magulang. 1 Hari 13:11–22.

The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.

Leselamo la lengeloi la bobedi hlabula la 1844, le ne le akarelletsa ho supa hore dikereke tsa Boprotestanta di ne di wele mme di fetohile baradi ba Bok’hatholike. Boadventiste ba Millerite bo ne bo bitsitse banna le basadi hore ba tswe mekgatlong eo ya borapedi, hobane ho dula ho yona ho ne ho bolela lefu la moya le la ka ho sa feleng. Moporofeta wa leshano wa Bethele o emela tsamaiso ya bodumedi e ileng ya thehwa Bethele ke Jeroboame. E ne e le tsamaiso e ileng ya emisa setshwantsho sa sebata, mme sebata se ileng sa etsiswa ke sebata sa Bok’hatholike. Maprotestanta a ile a tswela pele ho itlhalosa e le Maprotestanta, empa hape a ile a tswela pele ho boloka letsatsi la letsatsi e le letsatsi la borapedi, e leng letshwao la matla a bolaodi a Bok’hatholike.

The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”

Baprotestanta ba ipolela hore ke Baprotestanta, leha tlhaloso e le ’ngoe feela ea Boprotestanta e le ho hanyetsa Roma; ’me ka ho etsa joalo boipolelo ba bona ke setšoantšo sa kereke ea Roma, hobane eona e ipolela hore ke setheo sa Bokreste, leha e se na tokafatso ea Bibele bakeng sa tleleime eo. Tleleime ea eona e theiloe holim’a bolaoli bo se nang letho ba moetlo le tlwaelo, e leng bona bolaoli boo ba bohata bo sebelisoang ke Boprotestanta ha ba ipolela hore ke Baprotestanta. Ke lona mabaka ao a tšoanang a ileng a foufatsa Badventista ba Letsatsi la Bosupa hore ba lumele hore, e le Laodisea, ba sa ntse ba le kamanong e sireletsehileng ea selekane. Ke bona bolaoli boo ba bohata bo tšoanang boo Iseraele ea boholo-holo e ileng ea bo phatlalatsa ha ba re, “Tempele ea Jehova, tempele ea Jehova ke rona.”

> “The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

> “Amaran itu tidak diindahkan oleh bangsa Yahudi. Mereka melupakan Allah, lalu kehilangan pandangan akan hak istimewa mereka yang tinggi sebagai wakil-wakil-Nya. Berkat-berkat yang telah mereka terima tidak membawa berkat kepada dunia. Segala kelebihan mereka dipakai bagi pemuliaan diri mereka sendiri. Mereka merampas daripada Allah pelayanan yang dituntut-Nya daripada mereka, dan mereka merampas daripada sesama manusia bimbingan agama serta teladan yang kudus. Seperti penduduk dunia sebelum air bah, mereka menuruti setiap khayalan hati mereka yang jahat. Demikianlah mereka menjadikan perkara-perkara kudus tampak sebagai suatu olok-olok, sambil berkata, ‘Bait Tuhan, bait Tuhan, inilah itu’ (Yeremia 7:4), sedangkan pada waktu yang sama mereka sedang menyalahgambarkan tabiat Allah, mencemarkan nama-Nya, dan menajiskan tempat kudus-Nya.”

> “The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.

> “Abalimi ababebekwe ukuba balawule isidiliya seNkosi babenganyanisekanga kwinto ababeyiphathisiwe. Ababingeleli nabafundisi babengengabafundisi abathembekileyo ebantwini. Babengagcini phambi kwabo ububele nenceba kaNkulunkulu, kanye nokuba wayenelungelo othandweni nasekukhonzeni kwabo. Laba balimi bafuna inkazimulo yabo siqu. Bafisa ukuzithathela izithelo zesidiliya. Inhloso yabo kwakuwukudonsela ukunakwa nokuhlonishwa kubo uqobo.” Christ’s Object Lessons, 292.

In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.

Pada tahun 1863 pergerakan kaum Millerite berakhir, tetapi pergerakan itu telah berhenti menjadi suatu gerakan Filadelfia pada tahun 1856. Penolakan terhadap pekabaran Musa (“tujuh masa”), yang telah disampaikan oleh Elia (William Miller), telah ditolak, dan penolakan itu didasarkan pada metodologi nabi dusta dari Betel. Tahun 1863 merupakan akhir dari enam puluh lima tahun yang telah dimulai pada tahun 1798, dan merupakan akhir dari nubuatan Yesaya pasal tujuh.

> And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.

> Monna ha diragala mo metlheng ya ga Ahase morwa Jotame, morwa Usia, kgosi ya Juta, fa Resine kgosi ya Siria, le Peka morwa Remalia, kgosi ya Iseraele, ba tlhatlogela Jerusalema go e lwantsha; mme ba se ka ba kgona go e fenya. Mme ga begelwa ba ntlo ya ga Dafita, ga twe: Siria e kopane le Eferaime. Mme pelo ya gagwe ya sisinngwa, le pelo ya batho ba gagwe, jaaka ditlhare tsa sekgwa di sisinngwa ke phefo. Foo Morena a raya Isaia a re: Tswaya jaanong o ye go kgatlhana le Ahase, wena le Shear-jashub morwao, kwa bokhutlong jwa mosele wa lekadiba le le kwa godimo mo tseleng e e yang tshimong ya motlhatlhobi; mme o mo reye o re: Itise, o nne didimala; o se ka wa boifa, le gone o se ka wa nyema moko ka ntlha ya diripa tse pedi tse tsa logong lo lo tukang lo ntsha mosi, ka ntlha ya bogale jo bo tukang jwa ga Resine le Siria, le jwa morwa Remalia. E re ka Siria, Eferaime, le morwa Remalia, ba go rulaganyeditse maano a bosula, ba re: A re tlhatlogeleng kgatlhanong le Juta, re bo re e tshwenye, re bo re ikgwele phatlha mo go yone bakeng sa rona, mme re bee kgosi mo gare ga yone, e bong morwa Tabeale; Morena Modimo o bua jaana a re: Ga go kitla go ema, le gone ga go kitla go diragala. Gonne tlhogo ya Siria ke Damaseko, mme tlhogo ya Damaseko ke Resine; mme mo nakong ya dingwaga di le masome a marataro le botlhano Eferaime e tla thubega, gore e se ka ya tlhola e le setšhaba. Mme tlhogo ya Eferaime ke Samaria, mme tlhogo ya Samaria ke morwa Remalia. Fa lo sa dumele, ruri ga lo kitla lo tlhomamisiwa. Isaia 7:1–9.

The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).

Boporofeta bja mengwaga ye masometshela a tshela le metšo e mehlano bja temaneng ya seswai, bo supa gore “gare ga” sebaka sa mengwaga ye masometshela a tshela le metšo e mehlano mmušo wa leboa wa meloko e lesome o be o tla išwa bothopša. Pono e ngwadilwe ka ngwaga wa 742 BC, gomme mengwaga ye lesome-senyane ka morago, ka 723 BC, Efuraime a gašanywa gomme a išwa bothopša ke Baasiria. Ka 677 BC, mafelelong a mengwaga ye masometshela a tshela le metšo e mehlano, kgoši Manase a swarwa gomme a išwa Babilona. Ntlha ya mathomo ka 742 BC e swaya ntwa ya selegae magareng ga mmušo wa leboa le mebušo ya borwa ya Isiraele, bjalo ka ge 1863 le yona e swaya bogare bja nnete bja Ntwa ya Selegae kua United States magareng ga Leboa le Borwa. Boporofeta bo boletšwe ke Jesaya nageng ya kgonthe ya letago (Juda), gomme boporofeta bja 1863 bo phethagaditšwe nageng ya semoya ya letago (United States).

There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.

A na nwere ihe àmà ụzọ atọ n’ime amụma afọ iri isii na ise ahụ. Agha obodo nke 742 BC, afọ iri na itoolu ka e mesịrị ka a gbasasịrị alaeze ugwu ahụ, n’afọ 723 BC. N’ọgwụgwụ afọ iri isii na ise ahụ ka e gbasasịrị alaeze ndịda ahụ. Amụma ahụ, tinyere mmalite ya na njedebe ya, na-anọchi anya ma “iwe” abụọ nke Chineke megide alaeze ugwu na alaeze ndịda, ma iwe abụọ ndị ahụ bu ụzọ nwee afọ iri na itoolu n’ebe mmalite ha dị, wee soro ya afọ iri na itoolu ọzọ nke bịara mgbe mmezu ha gasịrị.

The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.

Chiastic itu secara keseluruhannya mengenal pasti suatu tempoh perang saudara antara utara dan selatan yang menandai permulaan dan pengakhiran. Di tengah-tengah permulaan dan pengakhiran itu, kedua-dua pihak yang saling bermusuhan dalam perang saudara tersebut sama-sama dibawa ke dalam perhambaan, dan dalam enam puluh lima tahun ketika mereka dihimpunkan keluar daripada keadaan perhambaan mereka yang saling tercerai-berai menjadi satu bangsa, mereka sampai kepada tahun 1863, iaitu tarikh Proklamasi Emansipasi yang membebaskan para hamba. Nubuatan tentang perang saudara di Yehuda literal berakhir pada perang saudara di Yehuda rohani, kerana Yesus sentiasa menggambarkan pengakhiran sesuatu dengan permulaan sesuatu, kerana Dialah Alfa dan Omega.

The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.

Riwayat tahun 1863 diwakili oleh riwayat tahun 742 SM, ketika nabi Yesaya, bersama anaknya, menyampaikan suatu pekabaran kepada raja Yehuda yang fasik (Ahas). Tahun 742 SM dalam petikan itu diwakili oleh kesaksian raja Ahas, yang ialah raja Yehuda dan yang telah menutup pelayanan kaabah Tuhan serta menyuruh imam besarnya mendirikan suatu tiruan bait suci Siria di dalam lingkungan tempat kudus duniawi milik Tuhan.

In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.

Dalam sejarah raja fasik Ahaz (yang ditandai pada tahun 742 SM oleh nubuatan Yesaya), pemimpin Yerusalem memperkenalkan penyembahan kekafiran (Katolik) ke dalam gereja Allah, sama seperti Adventisme Laodikia kembali kepada metodologi Protestanisme yang murtad untuk menyingkirkan pekabaran Musa yang telah disampaikan oleh Elia. Pada tahun 742 SM, Yesaya menghadapi raja Yehuda yang fasik itu di ujung saluran kolam atas, di jalan ladang penatu, dan ia membawa anaknya bersamanya ketika ia melakukan hal itu. Nama anaknya adalah suatu tanda, dan ketika nabi dari Yehuda menghadapi raja Yerobeam, ia juga memberinya suatu tanda.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Lihatlah, aku dan anak-anak yang telah diberikan TUHAN kepadaku adalah untuk tanda-tanda dan untuk keajaiban-keajaiban di Israel daripada TUHAN semesta alam, yang bersemayam di gunung Sion. Yesaya 8:18.

The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.

Leina la morwa wa ga Isaia, “Shearjashub,” le raya gore “masalela a tla boa.” Bao ba “boang” ba ba bopang masalela, ke bao ba letang Morena mo nakong ya tiego.

> And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.

> Ndzi ta rindzela Yehovha, loyi a fihlelaka yindlu ya Yakobo xikandza-xwe, naswona ndzi ta tshembela eka yena. Vonani, mina ni vana lava Yehovha a ndzi nyikeke vona hi va swikombiso ni swihlamariso eIsrayele leswi humaka eka Yehovha wa mavuthu, loyi a tshamaka eNtshaveni wa Siyoni. Esaya 8:17, 18.

When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.

Ka nako ya ge Jesaya a kopana le kgoši e kgopo Ahase ka 742 BC, o emela bao ba “letilego,” gobane baporofeta ka moka ba bolela ka matšatši a bofelo, gomme bao ba “letilego” matšatšing a bofelo ke bao ba hlokofetšego go nyamišwa ga pele. Jeremia o be a nagana gore Modimo o boletše maaka, a gana pula, gomme Jesaya o nagana gore Modimo o utila “sefahlego sa gagwe ntlong ya Jakobo,” eupša Jesaya o ikemišetša gore o tla leta, a lebelela Morena, seo se emelago “ba bohlale” nakong ya go diega ga pono. Bao ba ilego ba boa ba ikgetha bohlokwa go tšwa go se se šilafetšego, bao ba bego ba swanetše go ba molomo wa Modimo, ba ile ba tswalelwa ka leswao, ka gona ba bapetšwa le bao ba amogelago leswao la sebata.

> And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.

> बऊ आनिजों सोमोन्दै खालामनांगौ, आरि लांनांगौ, आरि फोंद्रानांगौ, आरि फांसालायनांगौ, आरि जोबथायनांगौ। गवाहीखौ बान्ध, बिधिखौ आंनि सिखियार्थीफोरनि गेजेराव मोहर मार। आरि आङो प्रभुनि थाखाय नेवसिनो दं, जाय याकोबनि घरनिफ्राय निजोर मुखखौ लुकायो, आरि आङो ताहार थाखाय आस रोङो। नाय, आं आरो बे सन्तानफोर जायखौ प्रभुय आंनो होनोदों, बिसोरो इस्राएलाव चिन्ना आरो आश्चर्यनि थाखाय आसे, सेनाफोरनि प्रभुनिफ्राय, जाय सियोननि बुरजाय आवास खालामो। आरो जेब्ला बिसोरो नोंथांनो बुङो, “बिदैथि आत्मा थानायफोरनि गेजेराव आरो फिसफिस खालामनाय आरो गुनगुन खालामनाय जादूगरफोरनि गेजेराव नांनानै”; एखेने मानो एखौ जाथाय मोनसे गोथांनि मानुसे निजोर ईश्वरनि गेजेराव नाङा? गंथानायफोरनि थाखाय गोसोमफोरनि गेजेराव नाङा? बिधिनि गेजेराव आरो गवाहीनि गेजेराव! जदि बिसोरो बे बाथ्रानि दिनै बुङोब्ला, बेनि मानें बिसोरनि गेजेराव गोबां आलु नाङा। यिशायाह 8:16–20।

We will continue this study in the next article.

Kita akan meneruskan kajian ini dalam rencana yang seterusnya.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Bukan kata-kata Sister White ini, melainkan firman Tuhan, dan utusan-Nya telah memberikannya kepadaku untuk kusampaikan kepadamu. Allah memanggil kamu agar tidak lagi bekerja berlawanan dengan Dia. Banyak petunjuk telah diberikan mengenai orang-orang yang mengaku sebagai orang Kristen padahal mereka sedang menyatakan sifat-sifat Iblis, dengan roh, perkataan, dan perbuatan menentang kemajuan kebenaran, dan dengan pasti mengikuti jalan ke mana Iblis menuntun mereka. Dalam kekerasan hati mereka, mereka telah merampas wewenang yang sama sekali bukan milik mereka dan yang tidak seharusnya mereka jalankan. Demikianlah firman Sang Guru Agung, ‘Aku akan membalikkan, membalikkan, membalikkan.’ Orang-orang berkata di Battle Creek, ‘Bait TUHAN, bait TUHAN adalah kami,’ tetapi mereka sedang memakai api biasa. Hati mereka tidak dilembutkan dan ditundukkan oleh kasih karunia Allah.” Manuscript Releases, volume 13, 222.

Back to Articles