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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Seventeen

Buku Joel dan Gereja Advent Hari Ketujuh Laodikia - Nomor Tujuh Belas

Number Seventeen

លេខដប់ប្រាំពីរ

Author

Jeff Pippenger

Published

December 23, 2025

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We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.

Twasinsoɔm a etwa to no, yɛde adwene a enwiee wɔ Abram ne Paul nkɔmhyɛ ahorow no ho na ewiee, a sɛ wɔde line upon line toto mu a, ɛma mfeɛ apem ahanan aduasa, a wɔakyekyɛ mu ayɛ mfeɛ aduasa a mfeɛ ahanan di akyi. Migye di sɛ, wɔ wɔn a wɔwɔ nyamesom-nsɛm mu no mu bi wɔ hɔ a ebia wobɛhwɛ mfeɛ aduasa no sɛ bere a edi mfeɛ ahanan akyi; nanso sɛ wɔka ho asɛm wɔ ɔkwan a ɛyɛ amanneɛ so a, wɔde mfeɛ aduasa no hyɛ bere no mfiase. So ɛyɛ mfeɛ ahanan na aduasa di akyi, anaa aduasa na ahanan di akyi? Ɛyɛ aduasa na ahanan di akyi, efisɛ adansefoɔ pii wɔ hɔ a wɔde si hɔ sɛ mfeɛ aduasa bere bi wɔ hɔ, a ɛbata ho na nkɔmhyɛ bere a ɛtɔ so mmienu di akyi.

Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.

Yusup berumur tiga puluh tahun ketika ia mulai melayani Firaun dalam Kejadian 41:46. Kemudian dimulailah tujuh tahun kelimpahan, yang diikuti oleh tujuh tahun kelaparan. Yusup, sebagai suatu lambang Kristus, pada umur tiga puluh tahun diikuti oleh dua masa yang masing-masing berjumlah 2520 hari. Ketika Kristus berumur tiga puluh tahun, sesudah itu menyusul dua masa 1260, yang bersama-sama membentuk 2520; yang pada gilirannya berhubungan dengan tujuh masa atas dua kerajaan.

David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.

Dawid miał trzydzieści lat, gdy został królem, i panował przez czterdzieści lat, jak odnotowano w 2 Samuela 5:4. Dawid jest typem Chrystusa, a gdy Chrystus miał trzydzieści lat, został ochrzczony, a następnie wyprowadzony na pustynię na czterdzieści dni; potem zaś po swoim zmartwychwstaniu, którego typem był Jego chrzest, pozostawał i osobiście nauczał uczniów przez czterdzieści dni. Przy krzyżu zburzenie Jerozolimy zostało w miłosierdziu odłożone na czterdzieści lat, co odpowiada czterdziestu latom umierania na pustyni u początku ich historii przymierza.

Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”

Yehezkiel berumur tiga puluh tahun ketika ia dipanggil untuk menjadi seorang nabi dalam Yehezkiel 1:1. Saya tidak akan meluangkan waktu sekarang untuk membahas masa yang menyusul setelah tahun ketiga puluh Yehezkiel, tetapi saya akan menyisipkan suatu ringkasan AI yang singkat tentang fakta-fakta yang telah ditetapkan mengenai berapa lamanya pelayanannya. “Nubuat-nubuat Yehezkiel termasuk yang paling tepat penanggalannya di dalam Perjanjian Lama, dengan 13 tanggal khusus yang diberikan di seluruh kitab itu. Semuanya ini dihitung dari tahun pembuangan Yoyakhin (597 SM sebagai tahun 1), sehingga memberikan suatu kerangka kronologis yang jelas yang mencakup sekitar 22 tahun.”

Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.

Jesus aiṁ cikcin krā thum a nih khan baptisma pek a ni a, cule amah cun zapi tampi he anmah thawn thuthlunak cu zarh khat sung ah a fekhter.

Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.

Antikristus diperintah oleh pola Kristus secara nubuatan, dan sebagaimana Kristus mengalami tiga puluh tahun persiapan untuk memikul pekerjaan-Nya sebagai Imam Besar Surgawi, demikian pula masa nubuatan tiga puluh tahun persiapan yang ditetapkan bagi antikristus berlangsung sejak penyingkiran “korban harian” pada tahun 508 sampai kepada tahun 538, ketika kepausan diberi kuasa sebagai imam besar tandingan; sama seperti Kristus diurapi dengan kuasa pada baptisan-Nya, demikian pula 1260 tahun kegelapan kepausan akan sejajar dengan 1260 hari terang murni Kristus sejak baptisan-Nya sampai kepada salib, yang selaras dengan luka mematikan kepausan pada tahun 1798.

None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.

Tidak satu pun daripada kedua-dua tempoh berganda terdahulu yang bermula dengan suatu tempoh tiga puluh tahun mendahului langkah pertama Abram dalam proses perjanjiannya yang tiga langkah. Oleh itu, perjanjian Abram itulah yang mula-mula disebut, walaupun hal itu hanya dapat demikian setelah ia diteguhkan oleh kesaksian kedua Paulus. Apabila Paulus menuliskan kata-katanya, nubuat empat ratus tahun itu menjadi nubuat empat ratus tiga puluh tahun, yang mempunyai tiga puluh tahun pertama diasingkan daripada tempoh masa yang terakhir.

I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.

Ndzi vula leswaku, hi ku ya hi vumunhu bya Kreste, hilaha a yimeriwaka hakona tanihi Alfa na Omega, eka maendlelo ya ntwanano ya lava dzana na makume mune wa mune wa magidi, lava nga omega eka vuprofeta bya Abram na bya Pawulo bya swiyenge swimbirhi—malunghana ni malembe ya makume manharhu lama landzeriwaka hi malembe ya mune wa madzana—ku fanele ku va ni xihlanganisi xa kona eka omega ya matimu ya ntwanano, leswi nga matimu ya ku funghiwa ka lava dzana na makume mune wa mune wa magidi. Nkarhi wa malembe ya makume manharhu, lowu landzeriwaka hi wun’wana nkarhi lowu hambaneke, wu fanele ku hetiseka hi ndlela leyi nga tirhisi nkarhi, kambe yi hetisisa vuprofeta bya masungulo bya Abram bya malembe ya 430. A swi ta va swinene loko wo tlhela u hlaya xivulwa lexi nga hundza, kutani endzhaku u vuya eka mhaka leyi u ya emahlweni.

Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.

Yesu, Yusufu, Daudi na Ezekieli wote walikuwa katika maandalizi kwa muda wa miaka thelathini kwa ajili ya kazi ambayo ingeweza kuwa mfano wa watu wa Mungu katika siku za mwisho. Ezekieli nabii, Yusufu akimwakilisha Kristo kuhani, na Daudi mfalme. Alama nne, lakini mojawapo ya alama hizo inayomwakilisha Kuhani Mkuu wa Mbinguni ina mwakilishi wa kibinadamu na wa Kiungu. Mashahidi hao wanne wote wanapatana na miaka thelathini ya Abramu ikifuatiwa na kipindi cha kinabii.

Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.

Antekrista i bin stap long redi inap tri handret yia, na bihain em i kisim paoa inap long 1260 yia inap long taim em i kisim namba wan dai bilong em long 1798. Em i mak bilong namba tu dai, long wanem, em bai dai gen taim probation i pas. Namba tu dai em i dai bilong oltaim oltaim. Yumi lotuim wanpela Sevia em i kirap bek pinis, long wanem, Kraist i no bin dai inap long oltaim oltaim; Em i no bin dai namba tu dai. Taim deadly wound bilong ol papasi i kamap orait gen, Revelesen 13 i tok klia olsem em bai bosim graun gen inap long 42 mun, em i makim wanpela profetik taim, nating i gat wanpela hap bilong taim long en.

When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

Apabila dia dibangkitkan semula pada undang-undang Ahad, bala tentera yang menentang pekerjaannya ialah mereka yang telah dibangkitkan semula pada penghujung tiga setengah hari dalam Wahyu sebelas. Dua kuasa yang dibangkitkan semula, kedua-duanya merupakan panji-panji, satu bagi Sabat hari ketujuh dan satu bagi matahari—menjadi titik rujukan bagi seluruh dunia, ketika umat manusia membuat pilihan terakhir mereka untuk hidup atau mati.

At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.

Mo nakong ya molao wa Sontaga, antikreste, yo gape e leng sebata, o tla emela kopano ya gararo ya drakone, gagwe ka boene (sebata), le moporofeti wa maaka. Maatla ao a mararo a tla kopana kgatlhanong le kereke ya Modimo, e leng yone e tla tsholediwang godimo ga dithaba tsotlhe. Kereke ya Modimo e e fentse e mo boitokisetsong jwa dingwaga di le masome a mararo, e seng dingwaga tsa mmatota di le masome a mararo, mme e le paka e e tlhomameng ya boporofeti e e nang le masome a mararo a a amanang nayo, mme e santse e dira jaaka boporofeti morago ga taelo ya 1844, e supa gore tiriso ya nako ya boporofeti e ne e sa tlhole e le e e nang le maatla. Go bonolo go bona gore dingwaga di le masome a mararo di emela paka ya boitokisetso ya moporofeti, moperesiti le kgosi, ba e leng gore jaaka kereke e e fentse ba tla emela bogosi jwa kgalalelo. Basupi ba bane ba Esekiele, Keresete, Josefa, le Dafita ba emela taolo ya bogosi jwa Modimo mo pakeng e le nngwe ya nako e mo go yone bopapa le kopano ya gararo di etelelang lefatshe pele kwa Haramagedona.

The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.

Kereke e e fenyang e tla tsholediwa kwa godimo ka nako ya molao wa Tshipi mo United States, mme go ya ka bosupi jwa Tesetamente e Kgologolo le e Ntšha, batho ba kgolagano ba e leng ba dikete di lekgolo le masome a mane le bone ba tshwanetse go nna bogosi jwa baperesiti.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Кими низ, како живи камења, сеѕидувате во духовен дом, свето свештенство, за да принесувате духовни жртви, прифатливи за Бога преку Исус Христос. 1 Peter 2:5.

The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.

Bapriste ba ne ba tshwanetse go nna le dingwaga di le masome a mararo fa ba simolola go direla mo tempeleng; ka jalo go na le paka ya nako pele ga molao wa Tshipi e e boitshepo, mo go yone bopriste bo ba siamisediwang go direla jaaka seelo sa leqhubu sa maungo a ntlha. Bapriste, ba e leng ba dikete tsotlhe di le lekgolo le masome a manê le dikete di le nne, ba emelwa jaaka Balefi mo tsamaong ya go itshekisa e e dirwagatswang ke Morongwa wa Kgolagano. Go na le paka ya boporofeti e e isang kwa molaong wa Tshipi e e boitshepo, mo go yone tsamaiso ya go itshekisa e siamisa bodiredi jo bo itshepisitsweng bakeng sa paka ya pula ya morago. Boitokišo bo khutla kwa molaong wa Tshipi e e boitshepo; ka jalo paka ya masome a mararo e emela boitokišo jwa bapriste, ka jalo e dumalana le dingwaga tse di neng di tlhokega gore motho e nne moperisete. Keresete, jaaka Moperesiti yo Mogolo, o simolotse bodiredi jwa Gagwe a le dingwaga di le 30; mme ka gonne Josefa e le setshwantsho sa Keresete, le ene o simolotse tirelo ya gagwe a le masome a mararo. Keresete wa maitirelo o ne a nna le dingwaga di le 30 tsa boitokišo; ka jalo re na le basupi ba bararo ba gore paka ya dingwaga di le 30 e emela boitokišo jwa bopriste.

> “The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.

> “Isu besar yang sudah dekat itu akan menyingkirkan mereka yang tidak ditetapkan oleh Tuhan, dan Dia akan mempunyai suatu pelayanan yang murni, sejati, dan disucikan, yang dipersiapkan untuk hujan akhir.” Selected Messages, buku 3, 385.

Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.

Saudari White mengajarkan secara langsung bahwa setiap kali jemaat itu murni, Roh Nubuat aktif. Apabila persoalan besar itu menyingkirkan lalang, engkau akan memiliki suatu pelayanan yang disucikan, yang terdiri daripada Yesus dan Yusuf sang imam yang ilahi dan juga manusia, Yesus dan Yehezkiel sang nabi, Yesus dan Daud sang raja. Mereka yang dipersiapkan sepanjang suatu masa yang dilambangkan oleh tiga puluh tahun, akan termasuk di antara seratus empat puluh empat ribu dan digambarkan sebagai nabi, imam, dan raja. Ketiga-tiga manusia itu ialah lambang alkitabiah bagi pekerjaan Kristus sebagai nabi, imam, dan raja; oleh itu, bilangan tiga puluh membolehkan kita menyimpulkan bahawa dalam setiap satu daripada tiga kategori ini, yang dihasilkan oleh lambang-lambang alkitabiah yang dipersiapkan selama tiga puluh tahun, apabila digabungkan dengan Kristus, mewakili gabungan Keilahian dengan kemanusiaan. Maka, para imam yang dipersiapkan sepanjang masa simbolik tiga puluh tahun itu dilambangkan sebagai panji Keilahian yang dipadukan dengan kemanusiaan.

The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.

Bulan 42 bagi pertumpahan darah kepausan yang terakhir berlangsung sementara Kristus berjalan di tengah-tengah manusia selama 42 bulan dalam pribadi murid-murid-Nya. Empat puluh dua bulan perhambaan dan penindasan yang berakhir dengan kelepasan, sebagaimana dilambangkan oleh 430 tahun nubuat ganda Abram. Empat ratus tahun Abram berakhir pada kelepasan di Laut Merah, yang merupakan gambaran alkitabiah klasik tentang penutupan masa percobaan, pada akhir 42 bulan simbolis paus.

The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.

လေးဆယ့်နှစ်လတို့သည် အမေရိကန်ပြည်ထောင်စု၌ တနင်္ဂနွေဥပဒေ စတင်ချမှတ်ခြင်းမှစ၍ လူသား၏ စမ်းသပ်ကာလ ပိတ်သိမ်းသည်အထိရှိသော စမ်းသပ်ခြင်းကာလကို ကိုယ်စားပြုသည်။ သို့ရာတွင် ထို ၄၂ လအတွင်း၌၊ သုံးဆယ်နှစ်တာ ပြင်ဆင်မှုကာလတစ်ခုနောက်တွင်၊ ခရစ်တော်သည် ကျန်ကြွင်းသူတို့၏ ပုဂ္ဂိုလ်၌ ပဋိညာဉ်ကို အတည်ပြုလျက်ရှိသည်။ အန္တီခရစ်၏ အတုယူထားသော ယဇ်ပုရောဟိတ်သည် မိမိ၏ မျိုးရိုးလိုင်းအရ ခရစ်တော် အသေခံခဲ့သော ထိုနေရာ၌ပင် မိမိ၏ နောက်ဆုံးအဆုံးသို့ ရောက်လာသည်။ ထိုနေရာသည်ပင် အဲဂုတ္တုပြည်ဘုရင် ဖာရောသည် မိမိ၏ မျိုးရိုးလိုင်းအရ သေဆုံးခဲ့သော နေရာလည်း ဖြစ်သည်။ ကာမေလတောင်ပေါ်၌ ဗာလ၏ ပရောဖက်တို့ကို သတ်ဖြတ်ခဲ့ကြသဖြင့်၊ ထိုအရာက တနင်္ဂနွေဥပဒေ၌ မိစ္ဆာပရောဖက်၏ သေဆုံးခြင်းကို ခွဲခြားဖော်ထုတ်ပေးသည်။ တနင်္ဂနွေဥပဒေ၌ သင်သည် ထိုအခါ သတ်ဖြတ်ခံရသော မိစ္ဆာပရောဖက်တစ်ပါးကို တွေ့ရသည်။ ထို့ပြင် ဖာရောဖြင့် ကိုယ်စားပြုထားသော နဂါးနှင့် ပုပ်ရဟန်းမင်းအဖွဲ့ဖြင့် ကိုယ်စားပြုထားသော သားရဲကိုလည်း တွေ့ရသည်။ ဤအရာအားလုံးသည် တနင်္ဂနွေဥပဒေ၌ ဘုရားသခင်၏ ယဇ်ပုရောဟိတ်များ၊ ဘုရင်များနှင့် ပရောဖက်များကို ဆန့်ကျင်သော ပဋိပက္ခအတွင်း ကိုယ်စားပြုဖော်ပြထားခြင်း ဖြစ်သည်။ အသင်းတော်သည် တနင်္ဂနွေဥပဒေမတိုင်မီ ခဏအလို၌ သန့်စင်ခြင်းခံရပြီး၊ မိစ္ဆာပရောဖက် သေဆုံးသော ထိုနေရာ၌ပင် ပရောဖက်ပြုခြင်း၏ ဆုကျေးဇူးကို ပြန်လည်ထူထောင်ပေးသည်။ ထိုအချိန်မှစ၍ စစ်ပွဲသည် စစ်မှန်သော သို့မဟုတ် မိစ္ဆာဖြစ်သော ပရောဖက်သတင်းစကားအပေါ်တွင်သာ ဖြစ်လေသည်။

The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.

Lubukelo lolwentiwe lweminyaka lema-30 lumelela sikhatsi lesendlulele umtsetfo weliSontfo. Lesikhatsi sisikhatsi sekulungiselela baphristi, ngobe Khristu usibonelo sabo kuko konkhe, ngobe laba ngibo labalandzela liWundlu. Ekhatsi kweminyaka yekucala lema-30 yesiprofetho sa-Abrama, sivumelwano sabekwa, ngaleyo ndlela kukhonjiswa kutsi noma yini lesimelelwa sikhatsi sekulungiselela baphristi, nguleso sikhatsi lapho iNkhosi ivuselela sivumelwano saYo nalabakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu labakhulu, njengoba kufanekiswa ngumlando we-alpha wa-Abrama. Leso sikhatsi sisikhatsi sekulungiselela baphristi labacala kusebenta ngesikhathi semtsetfo weliSontfo, baneminyaka lemingema-30, lapho bagcotjwa ngaMoya loNgcwele njengobe kwaba njalo kuKhristu ekubhabhatisweni kwaKhe. Linye futsi liciniso lelingacatjangwa lisuselwa emlandvweni we-alpha wa-Abrama ngulelitsi, noma yini lesimelelwa lesikhatsi lesiholela emtsetfweni weliSontfo, kumelwe ibe yintfo lenkhulu kakhulu, ngobe i-omega ihlale inemandla kakhulu kuneyi-alpha. Umtsetfo weliSontfo uyi-omega lemelelwa ngu-October 22, 1844, siphambano, iPhasika eGibhithe, njalonjalo.

The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?

Molao oa Sontaha o emela bofelo ba nako e emeloang ke nako ea lilemo tse mashome a mararo. O bontšitsoe esale pele ke hoo e ka bang pale e ’ngoe le e ’ngoe e kholo ea pholoho, hape ke bofelo ba histori ea selekane sa sechaba se khethiloeng e ileng ea qala ka Abrame. Ka boima bo joalo ba bopaki ba boprofeta mabapi le bofelo ba nako eo, le morero o tebileng oa nako eo ka boeona, qalo ea eona e ne e tla ba efe?

There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.

Móka wa boporofeta o emelami na mbula ntuku misato, oyo na monɔkɔ ya batatoli ebele esukaka na mobeko ya Lomingo. Na ntango wana, ezali na eleko moko oyo elandaka, oyo emonisami na motuya ndenge na ndenge ya motángo, mpe moko na moko ya bileko yango etandaka litatoli ya molɔngɔ ya lisolo ya boporofeta oyo elandaka sima ya mobeko ya Lomingo. Moko na mwa bileko yango ezali komonisa molɔngɔ ya kati ya lisolo ya lingomba, mpe mosusu molɔngɔ ya libándá ya mokili oyo ezali kokende epai ya Armagedone.

It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.

Kemungkinan besar adalah baik pada saat ini untuk mengingatkan diri kita bahawa kita menolak penerapan apa-apa nubuatan waktu pada hari-hari terakhir dalam pengertian mewakili tarikh-tarikh yang dapat dikenal pasti, sehingga hari dan jam itu diumumkan pada penghujung tulah-tulah. Saya akan menggunakan Daniel pasal dua belas untuk menggambarkan pendirian saya bahawa waktu nubuatan tidak lagi diterapkan. Dalam pasal dua belas terdapat tiga ayat yang mengenal pasti waktu nubuatan.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Lalu aku mendengar orang yang berpakaian lenan, yang berada di atas air sungai itu, ketika ia mengangkat tangan kanannya dan tangan kirinya ke langit, dan bersumpah demi Dia yang hidup untuk selama-lamanya bahwa hal itu akan berlangsung selama satu masa, dua masa, dan setengah masa; dan apabila ia telah menyelesaikan penyerakan kuasa umat yang kudus, maka segala perkara ini akan digenapi. Daniel 12:7.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

> “ကာလဉတ္တမ ပူဇော်သက္ကာကို ဖယ်ရှားသည့်အချိန်မှစ၍၊ ဖျက်ဆီး၍ လူသူမရှိအောင်ဖြစ်စေသော စက်ဆုပ်ရွံရှာဖွယ်အရာကို ထူထောင်ထားသည့်အချိန်တိုင်အောင်၊ ရက်ပေါင်း တစ်ထောင့်နှစ်ရာကိုးဆယ် ရှိလိမ့်မည်။” ဒံယေလ ၁၂း၁၁

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.

> Ubarikiwe yeye angojaye, naye afikaye siku elfu moja mia tatu na thelathini na tano. Danieli 12:12.

The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.

BaMillerite ba ne ba e-na le kutloisiso e nepahetseng ea e ’ngoe le e ’ngoe ea litemana tsena tse tharo. Boporofeta bona bo tharo ke karolo ea linnete tse emelang metheo. Leha ho le joalo, kutloisiso ea BaMillerite ea litemana tsena e ne e theiloe holim’a tšebeliso ea molao-motheo oa letsatsi bakeng sa selemo. Kaha “nako ha e sa le eo,” litemana tsena li tshwanetse ho ba le tšebeliso e ’ngoe, hobane boporofeta bohle bo bua ka nako ea pula ea morao. Litemana tsena li tshwanetse ho ba le kutloisiso ea pula ea morao e sa sebeliseng nako ho bopa molaetsa, ’me e sa hanane le kutloisiso ea BaMillerite ka litemana tseo. Pono e nepahetseng ea BaMillerite ka temana e bohareng ho tsena tse tharo, (temana ea leshome le motso o mong), ke hore e emela nako e habeli, e qalang ka nako ea lilemo tse mashome a mararo, e lateloe ke lilemo tse 1260. Temana ea leshome le motso o mong e supa nako eo ea lilemo tse mashome a mararo e etellang molao oa Sontaha pele, joalokaha ho emetsoe ke ho hlongoa ha manyala a timetso.

Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.

Daniel dua belas ialah fasal dalam Firman Tuhan yang mengemukakan proses penyucian umat Tuhan yang berlaku pada hari-hari terakhir, pada waktu kesudahan, apabila suatu nubuatan daripada kitab Daniel dinyatakan daripada meterainya. Dalam ayat sebelas kita mendapati suatu nubuatan yang telah difahami dengan tepat oleh para perintis sebagai suatu tempoh tiga puluh tahun yang membawa kepada suatu tempoh 1260 tahun. Dalam fasal dua belas, ketiga-tiga nubuatan dalam ayat tujuh, sebelas, dan dua belas semuanya termeterai hingga waktu kesudahan. Pada waktu kesudahan itu, ketiga-tiga nubuatan tersebut mesti dinyatakan daripada meterainya, kerana Firman Tuhan tidak pernah gagal. Dalam fasal yang sama itu, gambaran yang paling jelas tentang penutupan masa percubaan manusia dalam Alkitab dikemukakan; maka fasal dua belas, dengan pasti dan secara lebih khusus, sedang mengenal pasti pengakhiran Adventisme, bukannya permulaan Adventisme.

Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.

Dikishonagelo tše tharo ka go Daniele kgaolo ya lesomepedi di ile tša tswalelelwa mo temaneng yeo ya Mangwalo moo go tswalelelwa le go bulwa gape di hwetšago tlhathollo ya tšona ya mathomo ya boporofeta. Dikishonagelo tšeo tše tharo di bulwa gape historing ya ba dikete tše lekgolo le masomenne-nne, gobane Alefa le Omega ka mehla di bontšha bofelo bja selo gotee le mathomo a sona. Seo se bulwago gape dikgaolong tše tharo tša dinako tša boporofeta tša kgaolo ya lesomepedi se emela go bulwa gape ga mafelelo ga Lentšu la boporofeta la Modimo. Go bulwa gape moo go beakantšwe go Kutollo kgaolo ya pele ge Kutollo ya Jesu Kriste e bulwa, pejana ga go tswalwa ga nako ya kgaugelo. Temana ya lesomepedi ya Daniele kgaolo ya lesomepedi ke se sengwe se se lekanago le kemedi ya pele ya Abrama le Paulo ya boporofeta bja mahlakore a mabedi bjo bo thomilego ka lebaka la mengwaga ye masometharo.

The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.

Maprofeto a mararo a mo go Daniele kgaolo 12 ke dinako tsa sesupo tse di bulolwang ka nako ya bofelo jwa bofelo, mme go bulolwa ga tsone go isa kwa itshekisong ya bofelo ya batho ba Modimo. Ya ntlha ya maprofeto ao a mararo e newa ke Keresete ka Boene, mme fa A tlhagisa boprofeto joo O eme mo metsing a apere leloba, a supa bokhutlo jwa nako ya boprofeto e e emetsweng jaaka dingwaga di le 1260, mme a tlhalosa bokhutlo jwa nako eo e le bokhutlo jwa go gasamisiwa ga maatla a batho ba Modimo. Batho ba Modimo mo metlheng ya bofelo ke ba lekgolo le masome a manè a metso e mene, mme ba gasamisitswe.

Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”

Bukan sahaja Kristus berdiri di atas air sambil menjawab suatu pertanyaan, pertanyaan itu bermula dengan kata-kata “Berapa lamakah?”. “Berapa lamakah?” ialah suatu lambang nubuatan yang juga diajukan kepada Yesus apabila dalam ayat tiga belas, Daniel lapan, pertanyaan itu diajukan, “Berapa lamakah?”.

> And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Dan seorang berkata kepada laki-laki yang berpakaian lenan, yang berada di atas air sungai itu, “Berapa lamakah lagi sampai berakhirnya segala keajaiban ini?”

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:6, 7.

> Ndzi twa wanuna loyi a ambaleke nguvu, loyi a a ri ehenhla ka mati ya nambu, loko a tlakusa voko ra yena ra xinene ni voko ra yena ra ximatsi a ya etilweni, a hlambanya hi loyi a hanyaka hilaha ku nga heriki leswaku swi ta va nkarhi, minkarhi, ni hafu ya nkarhi; naswona loko a ta va a hetisisile ku hangalasa matimba ya vanhu vo kwetsima, swilo leswi hinkwaswo swi ta hela. Daniele 12:6, 7.

The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Soalan yang diajukan kepada Yesus, yang dilambangkan sebagai lelaki yang berpakaian kain lenan, dalam penglihatan di sungai Hiddekel ialah, “Berapa lamakah lagi sampai kepada kesudahan segala keajaiban ini?,” dan dalam penglihatan di sungai Ulai Yesus, yang dilambangkan sebagai Palmoni (orang kudus tertentu itu), ditanya, “Berapa lamakah penglihatan itu tentang korban harian, dan pelanggaran yang mendatangkan kebinasaan, sehingga baik tempat kudus mahupun bala tentera diserahkan untuk dipijak-pijak?”

Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.

Ms. White menyatakan bahwa penglihatan-penglihatan yang diberikan kepada Daniel di tepi sungai-sungai besar di Sinear kini sedang dalam proses penggenapan, dan sehubungan dengan kedua penglihatan sungai itu, Yesus diajukan “pertanyaan” profetis, yang selalu menghasilkan undang-undang hari Minggu sebagai “jawabannya.” Namun, kedua jawaban itu disajikan dalam konteks waktu nubuatan, yang berakhir pada tahun 1844. Para pelopor dengan tepat mengidentifikasi jawaban atas pertanyaan dalam pasal delapan dan penglihatan sungai Ulai, dan mereka memahami bahwa tahun 1798 adalah saat berakhirnya penyerakan kuasa umat Allah. Tetapi setelah tahun 1844, ketika “penerapan waktu” dari Firman nubuatan Allah berakhir, pertanyaan profetis “Berapa lama?” menyatakan kembali pemahaman para pelopor sebagai “sampai dua ribu tiga ratus petang dan pagi; kemudian tempat kudus itu akan dipulihkan dalam keadaan yang wajar pada undang-undang hari Minggu yang segera datang” dan “segala” “keajaiban” dalam penglihatan terakhir Daniel akan digenapi, ketika penyerakan umat yang kudus selama tiga setengah hari simbolis berakhir.

The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.

Pono ea noka ea Hiddekele ea dikgaolo tse tharo tsa ho qetela tsa Daniele le pono ea noka ea Ulai ea dikgaolo tsa bosupa ho isa ho tsa borobong li hlaloswa ke Kgaitsedi White e le “dinoka tse kgolo tsa Shinare.” Bafuputsi bohle ba histori le ba Baebele ba dumellana hore ho na le dinoka tse pedi feela, mme ka bobedi ke dinoka tse kgolo, tse amanwang le Shinare. Dinoka tseo tse pedi ke Tigrise (Hiddekele) le Eufrate. Noka ea Ulai ha se Eufrate ea Shinare; ke noka e nyenyane ya kanale e entsweng ke motho e Persia, eseng Shinare. Noka ea Ulai ponong e nang le motheo le tshiya e bohareng ya Boadventiste ha e fumanehe Shinare, leha ho le jwalo moporofeta wa mosadi o supa Ulai e le Eufrate, e leng e nngwe ya dinoka tse kgolo tsa Shinare.

The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.

Pemandangan Hiddekel menyajikan sejarah luaran naga, binatang itu dan nabi palsu yang memimpin dunia ke Armagedon, dan pemandangan Ulai melambangkan pekerjaan Kristus dalam menggabungkan Keilahian-Nya dengan kemanusiaan manusia. Secara nubuat, inspirasi menggunakan sungai Ulai sebagai saksi kedua bersama-sama dengan Sungai Efrat untuk mengenal pasti pekerjaan yang diselesaikan oleh Kristus dalam menyatukan Keilahian-Nya dengan kemanusiaan.

The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.

ဖရန်နှင့် တိုက်ဂရစ် မြစ်နှစ်စင်းလုံးသည် ဧဒင်၌ အစပြုခဲ့ပြီး၊ ပဋိညာဉ်သမိုင်း၏ အလျားတစ်လျှောက် စီးဆင်းလျက်ရှိသည်။ ၎င်းတို့သည် ၁၈၄၄ ခုနှစ်၊ အောက်တိုဘာ ၂၂ ရက်နေ့တွင် အက်ဒဗင်တစ်ဝါဒ၏ အလယ်တိုင်မဏ္ဍိုင်ထဲသို့ စီးဝင်လာသောအခါ၊ ဖရန်မြစ်သည် လူလုပ်သော ဥလိုင်တူးမြောင်းနှင့် ပေါင်းစည်းကာ၊ ဘုရားသဘောတရားနှင့် လူ့သဘောတရားတို့၏ ပေါင်းစည်းခြင်းကို ကိုယ်စားပြုသည်။ ထိုပေါင်းစည်းခြင်းသည် တစ်သိန်းလေးသောင်းလေးထောင်ဟု ကိုယ်စားပြုထားသောသူတို့၌ ယုံကြည်ခြင်းကို ကျင့်သုံးခြင်းအားဖြင့် ပြည့်စုံစေခြင်းဖြစ်သည်။ ဥလိုင်သည် ဘုရားသခင်၏ ပရောဖက်ပြုနှုတ်ကပတ်တော်၏ အာဏာအပေါ် သက်ရောက်သော စမ်းသပ်ချက်တစ်ရပ်ကို ကိုယ်စားပြုသည်။ အကြောင်းမူကား၊ ပါးရှားနိုင်ငံရှိ ဥလိုင်မြစ်ကို ရှိနာ၏ မြစ်ကြီးများအနက် တစ်စင်းဟု အယ်လင် ဝှိုက် သတ်မှတ်ထားသော အာဏာကို ကမ္ဘာ့ပညာရှင်တို့နှင့် ဆန့်ကျင်ဘက်အဖြစ် ထားရှိသောကြောင့် ဖြစ်သည်။

The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?

Lambang sungai Ulai melambangkan suatu ujian atas perkataan manusia atau Firman Allah. Benarkah manusia, atau benarkah perkataan-perkataan yang dikemukakan oleh Sister White? Apakah sungai Ulai melambangkan satu sungai tunggal di Persia, ataukah ia melambangkan suatu sungai nubuatan yang terdiri atas air dari Eden yang bercampur dengan air dari manusia?

There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.

Ɔbɛyɛ sɛ mmuae ahorow pii wɔ saa haw a makanyan yi ho, nanso mɛda adwene ahorow bi adi na moahu nea merekyerɛ no. So abakɔsɛmkyerɛwfo ne nyamesom ho akyerɛkyerɛfo a wɔyɛ wiasefo no na wɔyɛ nokware, na Ɔbaa White no adi mfomso? Obiara nnye ho akyinnye sɛ “Sinar nsubɔnten akɛse” no ne Tigris ne Euphrates. Enti, bere a Ɔbaa White kyerɛ Persia mu asubɔnten Ulai sɛ ɛyɛ Sinar asubɔnten kɛse no, so ɔyɛ odiyifo atorofo? Anaa, ɔyɛ odiyifo nokwafo a ɔyɛɛ mfomso? Mfomso ahe na odiyifo nokwafo betumi ayɛ ansa na watwa hye no na wabɛyɛ odiyifo atorofo? Anaa, abakɔsɛmkyerɛwfo no na wɔadi mfomso? Anaa, nokwarem no, nea ɔkae no teɛ? Anaa, abakɔsɛmkyerɛwfo no ne Ɔbaa White nyinaa na wɔteɛ? Midee saa haw yi too hɔ, efisɛ na mepɛ sɛ mede ne nkyerɛase no yɛ mmoa foforo ma ɔbarima a ɔhyɛ nwera mu, a ogyina asubɔnten no so, a wobisa no sɛ, “Ɛbɛkyɛ dɛn?” wɔ Hiddekel ne Ulai nsubɔnten no ho anisoadehu abien no nyinaa mu.

In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.

ⴓⵎⴰ ⴳ ⴷⴰⵏⵢⵉⵍ ⵉⴳⴰ ⵜⴰⵎⵓⵔⵜ ⵜⵉⵎⴰⵣⵉⵖⵜ ⵏ ⵜⵎⵏⴰⴹⵜ ⵉⵡⵟⵟⵓⵏ, ⴷⴰⵏⵢⵉⵍ ⵉⵍⵍⴰ ⴳ ⵙⵓⵙⴰ, ⴳ ⴼⴰⵔⵙ, ⴷ ⵙⵓⵙⴰ ⵜⵍⵍⴰ ⵖⴼ ⵡⴰⵙⵉⴼ ⵏ ⵓⵍⴰⵢ, ⵡⵉⵏⵏⴰ ⵙ ⵓⵙⴱⴰⴱ ⵏ ⵜⵙⵏⴰⴼⵍⴰⵃⵜ ⵏ ⵜⴼⵍⴰⵃⵜ ⵉⴳⴳⵓⵔ ⴷⴰⵔⵙ ⵎⴰⵛⵛ ⴰⵙⵉⴼ ⴰⵎⴰⴹⵍⴰⵏ ⴳⴰⵏ ⴽⵔⴰ ⵏ ⵉⵙⵉⴼⴰⵏ ⵏⵏⴰ ⵉⵙⵏⴼⵍ ⵓⵎⴰⴷⴰⵏ. ⵎⵉⵏⵣⵉ ⵉⵙⴽⵛⵎ ⵓⵍⴰⵢ ⵙ ⵡⴰⴷⴷⴰ ⵏⵏⵙ ⴽⵔⴰ ⵏ ⵎⵢⴰ ⴷ ⵙⵎⵎⵓⵙⵜ ⵎⴰⵢⵍ ⵏⵖⴷ ⵎⴰⵢ ⵉⵣⴷⵉⵏ ⴷⴰⵔⵙ, ⵉⵇⵇⴻⵏ ⴷ ⴰⵏⵎⵓⵏ ⵏ ⵉⴳⵔⴰⵡⵏ ⵜⵉⴳⵔⵉⵙ ⴷ ⵢⵓⴼⵔⴰⵜ. ⵜⵉⴳⵔⵉⵙ ⴷ ⵢⵓⴼⵔⴰⵜ, ⵉⵙⵉⴼⴰⵏ ⵏⵏⴰ ⵉⴱⴷⴰⵏ ⴳ ⵄⴷⵏ, ⵙ ⵜⴳⵉⵔⴰ ⵏⵏⵙⵏ ⵜⵜⵎⵓⵏⵏ; ⴷ ⵎⴰⵔⴰ ⵎⵎⵓⵏⵏ, ⴰⵙⵉⴼ ⵏ ⵓⵍⴰⵢ ⵉⴼⴼⵖⵏ ⵙⴳ ⴼⴰⵔⵙ ⵉⵇⵇⴻⵏ ⴰⵡⴷ ⵏⵜⵜⴰ ⴳ ⵓⵏⵙⴰ ⴰⴷ ⵏⵏⵙⵏ. ⵎⴰⵔⴰ ⵉⵎⵎⴰⴳⴰⵔ ⵓⵙⵉⴼ ⵏ ⵓⵍⴰⵢ ⴷ ⵓⵏⴰⵎⴽ ⵏ ⵉⵎⴹⴰⵍ ⵏ ⵜⵉⴳⵔⵉⵙ ⴳ ⵓⵏⵎⵓⵏ ⵏ ⵜⵉⴳⵔⵉⵙ ⴷ ⵢⵓⴼⵔⴰⵜ, ⵓⵍⴰⵢ ⵉⵜⵜⵓⵖⴰⵍ ⴷ ⴰⵢⵜ ⵡⴰⵎⴰⵏ ⵏⵏⴰ ⵉⵙⵙⴽⴰⵔⵏ ⵉⵙⵉⴼⴰⵏ ⵉⵎⵇⵇⵓⵔⴰⵏ ⵏ ⵛⵉⵏⴰⵔ. ⵉⵎⵣⵔⴰⵢⵏ ⵔⵖⵏ, ⴷ ⵎⴽⵍⵍⵉ ⴰⵡⴷ ⵙⵉⵙⵜⵔ ⵡⴰⵢⵜ.

When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.

Apabila Sister White mengenal pasti penglihatan tentang Ulai dalam fasal lapan, beliau sedang mengenal pasti sebuah sungai yang diketahui kerana sistem akuaduk buatan manusianya yang menghubungkan sungai Tigris dan Efrat, yang melambangkan dua tempoh 2520 tahun, yang berakhir pada tahun 1798 dan 1844.

An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.

Emri i lashtë i Tigrit është Hiddekel, dhe në lidhje me Eufratin të dy lumenjtë janë vendosur në mënyrë të posaçme, profetikisht, si të lidhur me Asirinë dhe Babiloninë, të cilat gjithashtu janë përcaktuar si dy luanë që duhej të ndëshkonin delet e Perëndisë. Këto dy fuqi shkretuese parashenjonin dy fuqitë shkretuese të Romës pagane dhe Romës papnore, të cilat janë simbole të një burri dhe të një gruaje, ose të një kishe dhe të një shteti. Roma pagane ishte burri që përfaqësonte mjeshtërinë shtetërore, ndërsa Roma papnore është gruaja e papastër e mjeshtërisë kishtare. Asiria ishte burri dhe Babilonia gruaja në marrëdhënien e tyre profetike, duke e përcaktuar kështu Tigrit si burrin dhe Eufratin si gruan.

The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.

Woto Tigris de yɛ amanmuo nneyɛeɛ ho woto a ɛduu afe 1798, na Euphrates a ɛfa asɔre mu nneyɛeɛ ho no nso duu afe 1844. Ɛsɛ sɛ Euphrates no du kɔɔ 1844, ɛfiri sɛ 1844 nkrasɛm no faa Babilon ho, (Euphrates no) a ɛsan hwee ase bio wɔ 1844 mu. Sɛnea Euphrates no maa nsuo twaa fam wɔ 1844 mu no, saa ara na Ulai woto no, a na ɔno nso aka nhyiamu no ho sɛ onipa nnwuma ho sɛnkyerɛnneɛ no, de ne nsuo no fraa woto foforɔ no deɛ ho. Wɔtoo Tigris woto no mu wɔ 1798 mu, berɛ a wɔyii aban tumi firii papa tumidie no nsam no. Saa afe no ara mu na United States hyɛɛ aseɛ dii hene sɛ asase aboa no ne Bible nkɔmhyɛ mu ahennie a ɛtɔ so nsia no. Wɔtoo Tigris woto no mu wɔ 1798 mu, pɛpɛɛpɛ baabi a akyire yi ɔman no bɛhyɛ wiase nyinaa ama wɔabubu dam no, a seesei ɛsiw papaataa ntaataa a ɛrebɛprah wiase so sɛ nsuyire a emu yɛ den no kwan. Saa fasuo anaa dam no ne asɔre ne ɔman ntam mpaepaemu fasuo no.

In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.

Pada tahun 1844, baik Efrat maupun Ulai menandai pekabaran tahun 1844 sebagai kejatuhan Babel, dan juga sebagai pekerjaan itu sendiri yang Kristus mulai pada tahun 1844, ketika, sebagai Utusan Perjanjian, Ia menyucikan air-air Babel dan pekerjaan-pekerjaan manusia dari suatu umat yang akan masuk ke dalam tempat kudus-Nya—suatu umat yang perlu disucikan sebelum mereka masuk ke Tempat Mahakudus. Penyucian terakhir atas umat itu diselesaikan dengan hujan yang tercurah di bawah pekabaran Seruan Tengah Malam, dan titik-titik hujan dari pekabaran Seruan Tengah Malam itu disuling dari air Sungai Tigris, sebagaimana kaum Millerit mengenali Roma kepausan dan tahun 1798, dan sebagaimana mereka mengenali kejatuhan Babel serta disucikan terlebih dahulu, sebelum pintu yang tertutup itu, oleh pekabaran itu, atau dapat dikatakan—disucikan oleh hujan yang datang dari air-air sulingan sungai Ulai, Tigris, dan Efrat, ketika mereka mengemukakan pekabaran Daniel 8:14, dan menggenapi pekabaran Seruan Tengah Malam sebelum dibukanya Hari Pendamaian antitipe.

When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”

Apabila Kristus berdiri di atas air Hiddekel dalam ayat tujuh pasal dua belas Daniel, Dia sedang berdiri di atas air Tigris, yakni air kenegaraan dalam penglihatan yang menggariskan gerakan-gerakan terakhir kenegaraan manusia yang menuju kepada penutupan masa percobaan. Dia berdiri di sana menjawab pertanyaan dari ayat sebelumnya, sama seperti dalam penglihatan tentang Sungai Ulai, orang yang berpakaian lenan, yang di sana adalah Palmoni, Sang Penghitung Ajaib, memberikan jawaban kepada suatu pertanyaan dari ayat sebelumnya. Dalam kedua peristiwa itu, dialog tersebut adalah dialog surgawi antara malaikat-malaikat dan Kristus, dan dalam kedua peristiwa itu pertanyaannya ialah, “Berapa lama?”

The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?

ꯃꯍꯥꯛꯇꯥꯡꯗꯤ ꯏꯉꯤ ꯃꯇꯝꯒꯤ ꯍꯜꯂꯛꯄ ꯑꯃꯁꯨꯡ ꯆꯥꯄꯇꯔ ꯇ꯭ꯋꯦꯜꯚꯗ ꯃꯍꯥꯛ “ꯑ ꯇꯥꯏꯝ, ꯇꯥꯏꯝꯁ, ꯑꯃꯁꯨꯡ ꯍꯥꯜꯐ” ꯍꯥꯏꯅꯥ ꯂꯩꯔꯤ꯫ ꯃꯍꯥꯛꯇꯥꯡꯗꯤ 2300 ꯆꯍꯤ ꯑꯃꯁꯨꯡ 1260 ꯆꯍꯤꯒꯨꯝꯕꯥ ꯈꯟꯒꯠꯂꯤ, ꯑꯗꯨꯕꯨ 1844ꯗ ꯑꯇꯩꯕꯥ ꯃꯇꯝ ꯂꯩꯇꯕꯥ ꯃꯔꯝꯅ ꯑꯄꯕꯥ ꯈꯨꯗꯣꯡꯆꯥꯕꯥ ꯃꯥꯎꯡꯗ ꯑꯇꯩꯌꯥ ꯃꯇꯝꯒꯤ ꯁꯤꯖꯤꯟꯕ ꯃꯇꯨꯡꯗ ꯂꯩꯕꯥ ꯑꯃ ꯊꯝꯂꯛꯈꯤ, ꯃꯔꯝꯗꯤ ꯃꯇꯝ ꯑꯗꯨ ꯃꯈꯥ ꯂꯩꯇꯦ꯫ ꯐꯥꯜꯃꯣꯅꯤ, ꯐꯤ ꯃꯥꯌꯊꯣꯡ ꯐꯤꯖꯤꯟꯅꯕꯥ ꯃꯤ ꯑꯗꯨꯒꯤ, ꯃꯍꯥꯛꯀꯤ ꯑꯔꯣꯏꯕꯥ ꯄꯨꯔꯛꯄ ꯃꯤꯑꯣꯏꯕꯥꯒꯤ ꯃꯇꯥꯡꯗ ꯄꯤꯕꯥ ꯑꯇꯣꯞꯄꯥ ꯃꯍꯥꯛꯇꯥꯡ ꯀꯔꯝꯅꯣ? “ꯀꯔꯝꯕꯥ ꯃꯇꯝ ꯍꯥꯟꯅꯥ?” ꯍꯥꯏꯕꯥ ꯄꯥꯎꯁꯤꯡ ꯑꯗꯨ ꯃꯌꯥꯝꯕꯥ ꯁꯥꯛꯁꯤ ꯃꯄꯨꯡꯗ ꯆꯨꯞꯄꯥ ꯅꯨꯡꯉꯥꯏꯗꯅꯥ ꯁꯟꯗꯦ ꯂꯣ ꯑꯗꯨꯕꯨ ꯃꯍꯥꯛꯇꯥꯡ ꯑꯗꯨꯒꯤ ꯄꯥꯎꯕꯥ ꯑꯣꯏꯔꯤ ꯍꯥꯏꯕꯥ ꯄꯨꯊꯣꯛꯈ꯭ꯔꯦ, ꯑꯗꯨꯅꯥ ꯁꯟꯗꯦ ꯂꯣ ꯑꯗꯨꯗ ꯁꯦꯟꯆꯨꯌꯔꯤ ꯑꯗꯨ ꯁꯦꯝꯗꯣꯛꯄꯥꯅꯣ, ꯑꯃꯁꯨꯡ “ꯃꯁꯤꯅ ꯆꯠꯍꯅꯕꯥ ꯑꯉꯥꯡꯕꯁꯤꯡ ꯄꯨꯡꯊꯣꯛꯄꯥ” ꯑꯗꯨ ꯁꯟꯗꯦ ꯂꯣ ꯑꯗꯨꯗ ꯂꯣꯏꯁꯤꯜꯂꯤꯕꯅꯣ? ꯁꯟꯗꯦ ꯂꯣ ꯑꯗꯨꯗ ꯂꯣꯏꯁꯤꯜꯂꯤꯕꯥ “ꯑꯉꯥꯡꯕꯁꯤꯡ” ꯑꯗꯨ ꯀꯔꯝꯕꯅꯣ, ꯑꯃꯁꯨꯡ ꯑꯉꯥꯡꯕꯁꯤꯡ ꯑꯗꯨ ꯀꯔꯝꯗꯒꯤ ꯍꯧꯈꯤꯕꯅꯣ?

> Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Lalu aku, Daniel, melihat; dan tampak ada dua orang lain berdiri, yang seorang di sebelah tepi sungai yang satu ini, dan yang seorang lagi di sebelah tepi sungai yang lain. Dan seorang berkata kepada laki-laki yang berpakaian lenan, yang berada di atas air sungai itu, “Berapa lamakah lagi sampai pada akhir dari keajaiban-keajaiban ini?”

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:5–7.

> Na tshe ke utlwa monna yo o apereng leloba, yo o neng a le fa godimo ga metsi a noka, fa a tsholetsa seatla sa gagwe sa moja le seatla sa gagwe sa molema kwa legodimong, mme a ikana ka ene yo o tshelang ka bosakhutleng gore tsotlhe tsotlhe di tla nna ka paka, dipaka, le seripa sa paka; mme e rile a sena go fedisa go gasamisa maatla a batho ba ba boitshepo, dilo tsotlhe tseno di tla bo di weditswe. Daniele 12:5–7.

The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.

Tanye yibúutí yá “Woteesɛ́n?” ɛhyɛ Mmara a ɛfa Kwasida ho no nsow, na ɔbɔfo no ammisa bere a na Mmara a ɛfa Kwasida ho no bɛba, na mmom obisaa bere a anwonwade no awiei bɛba. “Anwonwade” no wie wɔ Mmara a ɛfa Kwasida ho no so, enti anwonwade a edi Mmara a ɛfa Kwasida ho no anim no yɛ dɛn? Anaasɛ, sɛ yɛpɛ sɛ yɛka no pɔtee a, “anwonwade” a wɔde gyinaa hɔ ma wɔ anisoadehu a wɔde maa wɔ Hiddekel ho no, a ɛwɔ ti du kosi du mmienu mu no, yɛ dɛn? Sɛ yebetumi ahu nea “anwonwade” no yɛ a, ebia yebehu bere a “anwonwade” no fii ase. Wɔ Daniel ti du mu no, Gabriel kyerɛ pɔtee nea ne botae ne no wɔ nkitahodi a ɔne Daniel nyae bere a anisoadehu no rekɔ so no mu.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> အခု ငါသည် နောက်ဆုံးသောကာလ၌ သင်၏လူမျိုးအပေါ် ကျရောက်မည့်အရာကို သင် နားလည်စေရန် ရောက်လာပြီ။ အကြောင်းမူကား ဤဗျာဒိတ်ရူပါရုံသည် ရက်ပေါင်းများစွာအတွက် ဖြစ်သေး၏။ ဒံယေလ ၁၀:၁၄။

Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.

Gabriel datang untuk membuat umat Tuhan memahami apa yang akan menimpa mereka pada hari-hari terakhir. Menganggap bahwa nubuatan-nubuatan dalam Daniel dua belas telah dipahami dengan benar oleh kaum Millerit, namun menggunakan pengakuan itu untuk menolak penerapan pasal tersebut pada hari-hari terakhir—adalah meniadakan tujuan yang dinyatakan Gabriel. Setelah Gabriel memulai narasi kenabian pada ayat satu pasal sebelas hingga ayat tiga pasal dua belas, sejarah yang digambarkan itu adalah rincian-rincian kenabian yang bersifat lahiriah tentang bagaimana naga, binatang buas, dan nabi palsu menuntun dunia menuju Armagedon. Di dalam pasal itu terdapat bagian-bagian yang menggambarkan umat Tuhan sedang dianiaya, tetapi sejarah pasal sebelas terutama merupakan suatu penyingkapan yang bersifat lahiriah. Ini berarti bahwa pasal sepuluh dan pasal dua belas melambangkan suatu alfa dan suatu omega di dalam penglihatan terakhir Daniel, karena tidak seperti pasal sebelas, keduanya sama-sama menggambarkan suatu pekabaran batiniah yang menunjukkan pemeteraian seratus empat puluh empat ribu. Pasal yang di tengah adalah pemberontakan umat manusia sebagaimana dilambangkan oleh raja utara, paus Roma, dan pasal alfa, yaitu pasal sepuluh, bersama dengan pasal omega, yaitu pasal dua belas, menunjukkan pengalaman batiniah seratus empat puluh empat ribu pada hari-hari terakhir. Ketiga pasal itu menuntun kepada penutupan masa kasihan; pasal alfa dimulai dengan takut akan Tuhan yang memisahkan dua golongan penyembah, dan pada akhir pasal itu Daniel diberi pelipatgandaan kuasa, dengan demikian menandai pekabaran malaikat pertama dan kedua. Pasal dua belas adalah pasal omega dan pasal itu menunjukkan pekabaran penghakiman dari malaikat ketiga.

Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.

Bab elwelisumbo ikankala mbutu ya bantu kufuma pa kubutulwa kwa Yerusalemu ukufika ku kusilila kwa luse lwa kupoka, ico ukulingana na Sister White caba icilangililo ca kusilila kwa luse lwa kupoka pa mpela ya calo. Danieli elwelisumbo yatendeka pa kubutulwa kwa Yerusalemu, pantu Danieli umo pali abo abatwailwe ku Babuloni mu kubutulwa kwa Yerusalemu kwa nshita shitatu uko kwafanishe ukubutulwa kwa umusumba umo wine mu 70 AD, elyo kabili mu nshiku sha kulekelesha ngefyo cimininwa ne calo.

Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.

ការបំផ្លាញក្រុងយេរូសាឡឹមពីរលើកជាក់ស្តែង ដែលបានកើតឡើងនៅថ្ងៃដូចគ្នានៃឆ្នាំ មិនឆ្ងាយគ្នា៦រយហុកសិបប្រាំឆ្នាំ។ ការបំផ្លាញទាំងពីរនោះ គឺលើក្រុងដែលគេគួរតែដាក់ហិបសញ្ញានៅទីនោះ។ ស៊ីឡូមានលក្ខណៈព្យាករណ៍ដូចគ្នា ហើយតំណាងឲ្យការបំផ្លាញលើកដំបូងនៃក្រុងមួយ ដែលព្រះវត្តមានរបស់ព្រះបានស្ថិតនៅទីនោះ ឬគួរតែស្ថិតនៅទីនោះ។ នៅពេលបងស្រី វ៉ាយត៍ ប្រើការបំផ្លាញក្រុងយេរូសាឡឹមជានិមិត្តសញ្ញានៃការបំផ្លាញនៅគ្រាចុងក្រោយ នាងកំពុងអធិប្បាយលើសេចក្ដីអធិប្បាយរបស់ព្រះគ្រីស្ទអំពីការបំផ្លាញក្រុងយេរូសាឡឹម។

Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.

Shilo, pemusnahan Yerusalem di bawah Nebukadnezar dan Titus adalah tiga saksi bagi akhir zaman sebagaimana dilambangkan oleh kebinasaan kota Allah. Shilo adalah pekabaran malaikat pertama yang mengajarkan supaya takut akan Allah, sesuatu yang tidak dilakukan Eli, dan memuliakan Dia, sesuatu yang juga tidak dilakukan Eli, sebab telah tiba saat penghakiman-Nya. Pekabaran malaikat kedua adalah tempat kita menemukan suatu pelipatan ganda sebagaimana dilambangkan oleh Nebukadnezar dan Titus. Pemusnahan Yerusalem yang ketiga, pada akhir zaman, terjadi pada penutupan masa kasihan, yaitu penutupan penghakiman.

Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.

Bab sebelas ialah sejarah luaran bagi perkhabaran tiga malaikat. Bab ini terletak di antara penglihatan pemisahan dalam bab sepuluh dan tiga sentuhan pemberdayaan yang berlaku pada hari kedua puluh dua dalam penglihatan Daniel. Hal ini bererti bahawa bab dua belas juga akan membicarakan kisah dalaman tentang apa yang menimpa umat Tuhan pada akhir zaman. Hal ini juga bererti bahawa terang dalam bab dua belas adalah dua puluh dua kali lebih cemerlang daripada terang dalam bab sepuluh.

In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.

Dalam penglihatan di Ulai, Kristus juga ditanya, “Berapa lama?” Dua belas ayat sebelumnya yang mendahului pertanyaan pada ayat tiga belas, sedang mengenal pasti sejarah nubuatan luaran yang mewakili perincian penting tentang kuasa-kuasa dalam nubuatan Alkitab. Dua belas ayat itu hanyalah mengulangi dan memperluas sejarah yang digambarkan dalam pasal tujuh. Sejarah nubuatan yang dikemukakan dalam ayat-ayat itu diulangi dan diperluas dalam pasal sebelas, bermula pada zaman orang Media dan Persia. Separuh terakhir pasal lapan dan seluruh pasal sembilan merupakan gambaran umat Tuhan pada akhir zaman oleh nabi Daniel. Penglihatan tentang sejarah nubuatan yang terdapat dalam penglihatan tentang sungai Ulai sepanjang tiga pasal, bersama dengan gambaran umat Tuhan dalam pasal-pasal itu melalui interaksi Daniel dengan Gabriel, merupakan alfa hingga omega bagi pasal sepuluh hingga dua belas.

Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.

Memandangkan Hiddekel ialah omega dan Ulai ialah alfa, kuasa yang diwakili oleh terang yang dimeteraikan terbuka dalam fasal dua belas, apabila masa kesudahan telah tiba, adalah dua puluh dua kali lebih terang daripada penglihatan yang menjadi tiang utama dan dasar Adventisme. Oleh sebab demikian, terang daripada penglihatan terakhir Daniel dikenal pasti secara langsung sebagai terang yang berkaitan dengan umat Tuhan pada akhir zaman. Apabila malaikat itu bertanya kepada lelaki yang berpakaian linen, “Berapa lamakah?” hingga kepada akhir segala keajaiban ini, maka keajaiban itu ialah mereka yang akan bercahaya seperti bintang-bintang untuk selama-lamanya, sebagaimana sejarah perjanjian Abram menggemakan suatu perintah agar Abram memandang kepada bintang-bintang. Keajaiban dalam Daniel dua belas ialah perubahan manusia menjadi panji bagi seratus empat puluh empat ribu.

In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.

Dalam suatu poin terdahulu, kita telah mengenal pasti bahawa ayat sebelas dari Daniel dua belas menunjukkan suatu tempoh nubuatan yang terdiri daripada dua tempoh, yang pertama daripadanya ialah tiga puluh tahun. Untuk meletakkan penekanan yang tepat pada ayat sebelas, saya telah pergi kepada ayat tujuh, untuk menunjukkan penglibatan langsung Kristus dengan keajaiban-keajaiban yang dilaksanakan-Nya di kalangan umat-Nya pada akhir zaman.

In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.

Dalam kembali kepada ayat sebelas, saya ingin mengingatkan anda bahawa pasal dua belas secara langsung disebut sebagai “hari-hari terakhir” oleh Gabriel. Pada zaman seratus empat puluh empat ribu itu, iaitu zaman ketika mereka dimeteraikan dan masuk ke dalam perjanjian dengan Tuhan; menurut kitab Daniel, akan ada suatu pekabaran yang dibuka meterainya, yang akan membesar menjadi suatu seruan nyaring. Pekabaran itu dilambangkan dalam pasal dua belas oleh tiga tempoh nubuatan yang berbeza, yang telah pun ditakrifkan oleh golongan Millerit, dan sesudah itu disahkan oleh Roh Nubuat. Ketiga-tiga tempoh itu tidak melambangkan masa, kerana malaikat yang sama, yang mengangkat kedua-dua tangannya ke langit dalam pasal dua belas, telah mengangkat satu tangan ke langit dalam Wahyu sepuluh, dan bersumpah bahawa tidak akan ada lagi masa. Pernyataan pada tahun 1844 itu bererti bahawa tiga tempoh nubuatan dalam Daniel dua belas ialah tempoh-tempoh simbolik yang tidak dimaksudkan untuk melambangkan masa.

Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.

Oleh itu, apabila tempoh nubuatan simbolik yang di tengah dalam Daniel dua belas merupakan suatu tempoh berganda yang bermula dengan tiga puluh tahun dalam pasal yang sama ketika Mikhael bangkit berdiri, maka kamu mengetahui bahawa tempoh berganda yang bermula dengan tiga puluh tahun itu ialah penggenapan sempurna bagi nubuatan alfa Abram. Omega bagi nubuatan waktu, yang memulakan sejarah perjanjian dari segi suatu umat pilihan, mencapai penggenapan sempurnanya dalam pasal yang sama, yang merupakan kemuncak kesaksian Daniel tentang apa yang akan menimpa umat Allah pada hari-hari terakhir.

At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.

Ҽҵыхәтәи аамҭазы Даниил ишәҟәы ахыԥхьара артуеит, уи аҟынтәи иаауа алшарагьы Қәгәымаагьы иуаажәлар ргәыбӷьыцра иаҿартәуеит. Ҽҵыхәтәи аамҭазы Даниил ишәҟәы ахыԥхьара артуеит, уи аҟынтәи иаауа алшарагьы Даниил аҵыхәтәантәи ихылԥшыраҿы иҟоу аԥааимбарратә аамҭа-хҵәақәа хԥа рыла ицәырнагоит. Уи ихылԥшыра — Ҳиддәкেল аазқәылара еидызкыло ихылԥшырақәа хԥа рҟынтәи омега ауп, ал Ҳиддәкел аазқәылара — Даниил аӡиасқәа ирызку аазқәыларақәа рҟны альфа иаазырԥшуа ихылԥшырақәа хԥа рзы омега ауп. Едем аҟны иаԥшьгаз аӡиасқәа, аҵыхәтәаны, Даниил иахь инеит; ашьҭахь, Анцәа иԥааимбарратә Иажәа урҭ Мыллериттәылатәи аиқәырҳарахь иагеит — раԥхьаатәи ангел вә аҩбатәи ангел рыҵ আন্দোলение, уи үш ангел рышьҭақәа рыҩ-ҵак рҿы альфа ҵак змоу аиҳарак ауп. Аиҵыхәтантәи хәылԥазыкә (1290) шықәса, жәеизаатәи ажәеинраалаҿы иаҳәо, Абрами Павелии риакәу 430-шықәсатәи аԥааимбарра азы омега ауп.

Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.

Sebelum kita melanjutkan kepada Daniel dua belas serta kaitannya dengan nubuatan Abram, adalah baik untuk mengingat siapa Paulus itu. Paulus bukan sahaja rasul kepada bangsa-bangsa bukan Yahudi, tetapi yang sama pentingnya, dia menyampaikan mesejnya melalui Firman nubuat Tuhan. Yang lebih penting daripada itu ialah Paulus merupakan seorang nabi dispensasi. Nabi dispensasi ialah seorang nabi yang dibangkitkan untuk membimbing umat Tuhan dari satu dispensasi kepada dispensasi yang lain, seperti Musa, daripada penyembahan mezbah kepada penyembahan di tempat suci; Yohanes Pembaptis, daripada tempat suci duniawi kepada Tempat Suci Syurgawi. Paulus mencatatkan lebih banyak maklumat dan peraturan tentang penerapan yang harfiah kepada yang rohani daripada semua penulis Alkitab yang lain digabungkan, jauh sekali! Dia dibangkitkan untuk menjelaskan peralihan daripada yang harfiah kepada yang rohani dalam konteks umat perjanjian Tuhan.

Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.

Paulus ialah penghubung antara janji-janji perjanjian bagi umat pilihan Abraham, ketika umat pilihan itu beralih daripada harfiah kepada rohani. Jika anda tidak teguh memahami peranan Paulus dalam sejarah perjanjian, maka anda mungkin tidak akan melihat betapa tepatnya secara ilahi bahawa nubuatan pertama tentang umat perjanjian Allah merupakan nubuatan masa yang berganda, yang bermula dengan suatu tempoh 30 tahun. Satu nubuatan telah ditetapkan oleh bapa umat pilihan itu, dan apabila mereka beralih menjadi umat pilihan rohani, seorang nabi dispensasi telah dibangkitkan untuk mengenal pasti dan menjelaskan peralihan itu, dan juga untuk mengesahkan nubuatan masa Abram dengan suatu saksi kedua daripada Perjanjian Baru yang selaras dengan saksi pertama daripada Perjanjian Lama. Abram pada permulaan, kemudian Paulus pada pengakhiran, melambangkan pentingnya 1290 pada akhir zaman.

We will continue in the next article.

Mirëpo, do të vazhdojmë në artikullin e ardhshëm.

> “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.

> “Penglihatan Zakharia tentang Yosua dan Malaikat itu berlaku dengan kuasa yang khas terhadap pengalaman umat Allah pada babak-babak penutup hari pendamaian yang agung itu. Gereja yang sisa pada waktu itu akan dibawa ke dalam pencobaan dan kesesakan yang besar. Mereka yang menuruti perintah-perintah Allah dan iman kepada Yesus akan merasakan murka naga itu serta bala tenteranya. Iblis mengira dunia sebagai rakyat taklukannya; ia telah memperoleh kendali bahkan atas banyak orang yang mengaku diri sebagai orang Kristian. Tetapi di sini ada satu rombongan kecil yang sedang menentang kekuasaannya yang tertinggi. Sekiranya ia dapat melenyapkan mereka dari muka bumi, kemenangannya akan menjadi sempurna. Sebagaimana ia telah mempengaruhi bangsa-bangsa kafir untuk membinasakan Israel, demikianlah dalam masa yang dekat ia akan menggerakkan kuasa-kuasa fasik di bumi untuk membinasakan umat Allah. Manusia akan dituntut untuk memberikan ketaatan kepada dekri-dekri manusia yang melanggar hukum ilahi.”

> “Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.

> “Bang ba ba ikanyegang mo go Modimo ba tla tshosediwa, ba sekisetswa, ba thibelwa. Ba tla ‘okelwa ke batsadi, le bakaulengwe, le masika, le ditsala,’ go fitlha le mo losong. Luke 21:16. Tsholofelo ya bone e le nosi e mo kutlwelobotlhokong ya Modimo; boiphemelo jwa bone jo bo esi e tla nna thapelo. Jaaka Joshua a ne a rapela fa pele ga Moengele, jalo kereke ya masalela, ka pelo e e robegileng le tumelo e e sa thekeseleng, e tla lopa boitshwarelo le kgololo ka Jesu, Mmueledi wa bone. Ba itse ka botlalo boleo jwa matshelo a bone, ba bona bokoa jwa bone le go se tshwanele ga bone; mme ba ipaakanyeditse go tlhoboga.”

> “The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.

> “ꯃꯔꯨꯡ-ꯃꯥꯅꯕꯥ ꯑꯗꯨꯅ ꯃꯈꯣꯏꯕꯨ ꯆꯥꯎꯁꯤꯜꯂꯕꯥꯅꯤ, ꯑꯃꯁꯨꯡ ꯑꯗꯨꯅ ꯖꯣꯁꯨꯋꯥꯕꯨ ꯈꯨꯖꯦꯛ ꯆꯪꯕꯗꯨꯒꯤ ꯃꯇꯨꯡ ꯏꯟꯅ ꯂꯦꯞꯂꯤ꯫ ꯑꯗꯨꯅ ꯃꯈꯣꯏꯒꯤ ꯃꯥꯡꯖꯟ ꯃꯍꯥꯛ ꯃꯌꯥꯝ ꯑꯃꯥꯡꯕꯥ ꯐꯤꯖꯣꯜꯁꯤꯡ, ꯃꯄꯨꯡ ꯐꯥꯕ ꯉꯝꯗꯕ ꯆꯔꯤꯇꯔꯁꯤꯡ ꯑꯗꯨ ꯎꯠꯂꯤ꯫ ꯃꯈꯣꯏꯒꯤ ꯅꯨꯡꯉꯥꯏꯗꯕ, ꯃꯪꯍꯜ, ꯑꯃꯁꯨꯡ ꯊꯥꯒꯠꯂꯣꯏꯗꯕꯒꯤ ꯄꯥꯄꯁꯤꯡ, ꯈ꯭ꯔꯥꯏꯁꯠ ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯃꯄꯨꯡ ꯆꯥꯅꯗꯕ, ꯃꯗꯨꯅ ꯃꯈꯣꯏꯒꯤ ꯑꯃꯨꯛ ꯑꯗꯨꯗꯥ ꯃꯥꯡꯍꯜ ꯄꯤꯔꯛꯄꯥ ꯔꯤꯗꯤꯝꯔꯔꯕꯨ ꯑꯌꯥꯕ ꯄꯤꯈꯤ꯫ ꯑꯗꯨꯅ ꯃꯈꯣꯏꯕꯨ ꯃꯈꯥ ꯇꯥꯡꯍꯟꯅꯕꯥ ꯍꯧꯖꯤꯛꯄꯥ, ꯃꯈꯣꯏꯒꯤ ꯐꯤꯠꯅꯕ ꯑꯁꯤ ꯃꯑꯣꯡ ꯇꯥꯛꯄ ꯌꯥꯗꯦ, ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏꯒꯤ ꯑꯃꯥꯡ-ꯑꯁꯥꯕ ꯃꯁꯤ ꯀꯗꯥꯏꯗꯒꯤ ꯆꯠꯄ ꯌꯥꯔꯣꯏꯗꯕꯥꯅꯤ ꯍꯥꯏꯕ ꯋꯥꯈꯠꯁꯤꯡꯗꯨꯅ ꯃꯈꯣꯏꯕꯨ ꯑꯍꯣꯛ-ꯑꯄꯥꯡ ꯇꯧꯅꯕꯥ ꯍꯣꯠꯅꯔꯤ꯫ ꯃꯍꯥꯛꯀꯤ ꯑꯥꯁꯥ ꯑꯗꯨ, ꯃꯈꯣꯏ ꯑꯗꯨꯒꯨꯝꯕꯥ ꯃꯈꯣꯏꯒꯤ ꯏꯃꯨꯡ ꯃꯥꯡꯍꯟꯅꯕꯥ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯀꯤ ꯃꯔꯨꯡ ꯃꯥꯅꯕꯥꯁꯤꯡꯗꯥ ꯂꯧꯊꯣꯛꯎꯕ, ꯑꯃꯁꯨꯡ ꯈꯨꯗꯪ ꯏꯁ꯭ꯋꯔꯗꯒꯤ ꯃꯈꯣꯏꯒꯤ ꯂꯥꯏꯅꯤꯡ-ꯂꯥꯏꯁꯨꯡ ꯊꯤꯅꯕꯥꯅꯤ꯫

> “Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’

> “Iblis memiliki pengetahuan yang tepat tentang dosa-dosa yang telah ia godakan kepada umat Allah untuk melakukannya, lalu ia melancarkan tuduhannya terhadap mereka, dengan menyatakan bahwa oleh dosa-dosa mereka, mereka telah kehilangan perlindungan ilahi, serta menuntut bahwa ia berhak membinasakan mereka. Ia menyatakan bahwa mereka sama layaknya seperti dirinya untuk dikecualikan dari kemurahan Allah. ‘Inikah,’ katanya, ‘orang-orang yang akan mengambil tempatku di surga, dan tempat para malaikat yang telah bersatu denganku? Mereka mengaku menaati hukum Allah; tetapi sudahkah mereka memelihara ketetapannya? Bukankah mereka lebih mengasihi diri sendiri daripada mengasihi Allah? Bukankah mereka telah menempatkan kepentingan mereka sendiri di atas pelayanan kepada-Nya? Bukankah mereka telah mengasihi perkara-perkara dunia? Lihatlah dosa-dosa yang telah menandai kehidupan mereka. Lihatlah keegoisan mereka, kebencian jahat mereka, kebencian mereka seorang terhadap yang lain. Akankah Allah mengusir aku dan malaikat-malaikatku dari hadirat-Nya, namun memberi upah kepada mereka yang telah bersalah atas dosa-dosa yang sama? Engkau tidak dapat melakukan ini, ya Tuhan, dalam keadilan. Keadilan menuntut agar putusan dijatuhkan terhadap mereka.’”

> “But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’

> “Namun sementara para pengikut Kristus telah berdosa, mereka tidak menyerahkan diri mereka untuk dikuasai oleh kuasa-kuasa setani. Mereka telah bertobat dari dosa-dosa mereka dan telah mencari Tuhan dengan kerendahan hati dan penyesalan yang mendalam, dan Sang Pembela ilahi memohonkan perkara mereka. Dia yang paling disakiti oleh ketidaktahuan balas budi mereka, yang mengetahui dosa mereka dan juga pertobatan mereka, menyatakan: ‘Tuhan kiranya menghardik engkau, hai Iblis. Aku telah menyerahkan nyawa-Ku bagi jiwa-jiwa ini. Mereka terukir pada telapak tangan-Ku. Mereka mungkin memiliki ketidaksempurnaan tabiat; mereka mungkin telah gagal dalam upaya-upaya mereka; tetapi mereka telah bertobat, dan Aku telah mengampuni serta menerima mereka.’”

> “The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

> “အာရုံမပျောက်စေလိုသော စာတန်၏တိုက်ခိုက်မှုများသည် ပြင်းထန်လှ၏၊ သူ၏လှည့်ဖြားမှုများသည်လည်း နူးညံ့သိမ်မွေ့စွာ လျှို့ဝှက်တတ်၏။ သို့ရာတွင် ထာဝရဘုရား၏ မျက်စိတော်သည် မိမိလူမျိုးတော်အပေါ်၌ ရှိတော်မူ၏။ သူတို့၏ ဆင်းရဲဒုက္ခသည် ကြီးမားလှ၏၊ မီးဖို၏ မီးလျှံများသည် သူတို့ကို လောင်ကျွမ်းသုတ်သင်မည်အလား ပေါ်လွင်၏။ သို့သော် ယေရှုသည် မီးဖြင့် စမ်းသပ်ခြင်းခံရသော ရွှေအဖြစ် သူတို့ကို ထုတ်ဆောင်တော်မူလိမ့်မည်။ သူတို့၏ လောကီသဘောကို ပယ်ရှားတော်မူမည်ဖြစ်၍၊ သူတို့မှတစ်ဆင့် ခရစ်တော်၏ ပုံသဏ္ဌာန်သည် ပြည့်စုံစွာ ထင်ရှားဖော်ပြခြင်းခံရမည်။”

> “At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.

> “Adakalanya Tuhan tampak seolah-olah telah melupakan bahaya-bahaya yang mengancam gereja-Nya dan kecederaan yang ditimpakan ke atasnya oleh musuh-musuhnya. Tetapi Allah tidak lupa. Tiada sesuatu pun di dunia ini yang begitu berharga bagi hati Allah seperti gereja-Nya. Bukanlah kehendak-Nya bahawa dasar keduniaan merosakkan catatannya. Dia tidak membiarkan umat-Nya dikalahkan oleh pencobaan-pencobaan Iblis. Dia akan menghukum mereka yang menyalahgambarkan Dia, tetapi Dia akan bermurah hati kepada semua orang yang dengan tulus bertaubat. Kepada mereka yang berseru kepada-Nya memohon kekuatan bagi pembentukan tabiat Kristian, Dia akan memberikan segala pertolongan yang diperlukan.”

> “In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.

> “Me mberɛ a awieeɛ no, Onyankopɔn nkurɔfoɔ bɛsi apinie na wɔasu esiane akyiwadeɛ a wɔyɛ wɔ asase no so no nti. Wɔde nisuo bɛbɔ amumuyɛfoɔ kɔkɔ wɔ wɔn asiane a ɛwɔ so sɛ wɔretiatia ɔsoro mmara no so no ho, na wɔde awerɛhoɔ a wɔrentumi nnyina ano bɛbrɛ wɔn ho ase wɔ Awurade anim wɔ ahonu mu. Amumuyɛfoɔ no bɛdi wɔn awerɛhoɔ ho fɛw na wɔadi wɔn anibereɛbɔ a emu yɛ anigyeɛ no ho nkutoo. Nanso Onyankopɔn nkurɔfoɔ awerɛhoɔ ne wɔn ahoobrɛaseɛ no yɛ adanseɛ a emu da hɔ pefee sɛ wɔresan anya ahoɔden ne suban pa a wɔhweree no esiane bɔne nti no. Ɛyɛ efisɛ wɔrebɛn Kristo kɛseɛ, efisɛ wɔn ani asi Ne kronn a ɛyɛ pɛ no so, enti na wɔhu pefee saa bɔne no bɔneyɛ kɛseɛ no. Odwo ne ahobrɛaseɛ ne nkonimdie ne nkonimdi ho tebea ahodoɔ no. Anuonyam ahenkyɛw retwɛn wɔn a wɔkotow wɔ asɛndua no ase no.”

> “God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.

> “Bahalaleli ba Molimo, ba rapelang ka botšepehi, ba joalokaha eka ba koaletsoe kahare le Eena. Bona ka bobona ha ba tsebe hore ba sirelelitsoe ka tieo hakaakang. Ba susumetsoa ke Satane, babusi ba lefatše lena ba batla ho ba timetsa; empa hoja mahlo a bana ba Molimo a ka buloa joalokaha mahlo a mohlanka oa Elisha a ile a buloa Dothane, ba ne ba tla bona mangeloi a Molimo a hlomile liahelo a ba pota-potile, a thibile mabotho a lefifi.”

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

> “Se ga Modimo ba itlhokofatsa meya ya bona fa pele ga Gagwe, ba rapela ba kopa boitshepo jwa pelo, taelo e newa e e reng, ‘Tlosang diaparo tse di leswe,’ mme mafoko a kgothatso a buiwa, ‘Bonang, ke tlositse boikepo jwa gago mo go wena, mme ke tla go apesa diaparo tsa phetogo.’ Sekarea 3:4. Seaparo se se se nang sebala sa tshiamo ya ga Keresete se apesiwa bana ba Modimo ba ba lekilweng, ba ba raetsweng, ba ba ikanyegang. Masalela a a nyaditsweng a apesiwa diaparo tsa kgalalelo, gore a se ka a tlhola a kgotlelwa ke ditshila tsa lefatshe. Maina a bona a bolokwa mo bukeng ya botshelo ya Kwana, a kwadisitswe mo gare ga ba ba ikanyegang ba dipaka tsotlhe. Ba emelane le maano a moferefere a motsietsi; ga ba a ka ba kgelosiwa mo boikanyegong jwa bona ke go rora ga kgogela. Jaanong ba babalesegile ka bosakhutleng mo mafarong a moleki. Dibe tsa bona di fetisediwa kwa mothomising wa boleo. ‘Serwalo se se ntle’ se bewa mo ditlhogong tsa bona.”

> “While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

> “Satan bo bae kgothatšo ya gagwe, barongwa ba bakgethwa, bao ba sa bonagalego, ba be ba feta-feta, ba bea leswao la Modimo yo a phelago godimo ga ba botegago. Ke bona bao ba emego Thabeng ya Tsione le Kwana, ba na le leina la Tate le ngwadilwe diphatleng tša bona. Ba opela koša ye mpsha pele ga sedulo sa bogoši, e lego koša yeo go se nago motho yo a ka e ithutago ge e se ba dikete tše lekgolo le masomenne-nne bao ba lopolotšwego lefaseng. ‘Ke bona bao ba latelago Kwana kae le kae mo A yago gona. Ba lopolotšwe gare ga batho, e le dikenywa tša mathomo go Modimo le go Kwana. Gomme molomong wa bona ga se gwa hwetšwa bofora; gobane ga ba na bosodi pele ga sedulo sa bogoši sa Modimo.’ Kutollo 14:4, 5.”

> “Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.

> “此刻，天使之话已经完全应验：‘大祭司约书亚啊，你和坐在你面前的同伴都当听；因为他们是令人惊异的人。看哪，我必使我仆人大卫的苗裔发出。’撒迦利亚书 3:8。基督显明为祂子民的救赎主和拯救者。此时，那些余民确实是‘令人惊异的人’，因为他们旅居生涯中的眼泪与屈辱，如今已让位于在上帝和羔羊面前的喜乐与尊荣。‘到那日，耶和华的苗裔必华美尊荣，地的出产必为以色列逃脱的人显为荣华茂盛。那时，锡安剩下的人，耶路撒冷余留的人，就是凡记名在耶路撒冷生命册上的，必称为圣。’以赛亚书 4:2, 3。”《先知与君王》587–592。

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