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# Future for America and July 18, 2020 - Number Two

អនាគតសម្រាប់អាមេរិក និង​ថ្ងៃទី 18 ខែកក្កដា ឆ្នាំ 2020 - លេខ ២

Eating the Message

Ukudla uMyalezo

Author

Jeff Pippenger

Published

August 24, 2023

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Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”

Ka re tlile gaufi fela pele ga go tswalwa ga nako ya teko, go neelwa taelo ya gore “o se ka wa gatisetsa mafoko a boporofeti jwa buka e.”

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Bhe e rauh ka thueng hna ah ka um: He cabu hna thu simmi hi ta hngah hlah; tikcu hi a naih cang. A dik lo mi cu, a dik lo vekin um ko seh: a thiang lo mi cu, a thiang lo vekin um ko seh: a dinghmun mi cu, a dinghmun vekin um ko seh: a thianghlim mi cu, a thianghlim vekin um ko seh. Thuphuan 22:10, 11.

In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.

Dalam fasal lima Kitab Wahyu, Allah Bapa bersemayam di atas takhta-Nya dan di dalam tangan-Nya ada sebuah kitab yang dimeteraikan dengan tujuh meterai.

> And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.

> Lalu aku melihat pada tangan kanan Dia yang duduk di atas takhta sebuah kitab, yang tertulis di sebelah dalam dan pada sebelah luarnya, dimeteraikan dengan tujuh meterai. Wahyu 5:1.

As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.

Bahimbitana bja tsheto ku tloga temaneng ya ntlha, bo tswelela go fihla mo kgaolong ya bosupa, re bona gore Jesu, yo a emetsweng e le Tau ya lotso lwa Juda, ke Ene yo o tsayang buka mo seatleng sa ga Rraagwe mme a simolola go bula dikano ka go latelana. Fa A bula sekano sa borataro mme a tlhagisa molaetsa o o emetsweng ke sekano seo, kgaolo ya borataro e a fela. E fela ka potso e e isang mo kgaolong ya bosupa, kwa re fitlhelang karabo ya potso e e tlhagisitsweng mo temaneng ya bofelo ya kgaolo ya borataro.

> For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.

> Ka letsatsi le legolo la bogale jwa gagwe le tlile; mme ke mang yo o tla kgonang go ema? Tshenolo 6:17.

Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”

பாடம் ஏழு, ஒரு இலட்சத்து நாற்பத்துநான்கு ஆயிரத்தவரையும் “பெரும் திரளான ஜனக்கூட்டத்தையும்” அறிமுகப்படுத்துகிறது. தேவனுடைய ஜனங்கள் ஏழாம் அதிகாரத்தில் முன்வைக்கப்பட்ட பின்பு, அப்பொழுதுதான் ஏழாவது மற்றும் இறுதியான முத்திரை அகற்றப்படுவதை நாம் காண்கிறோம். வெளிப்படுத்தின விசேஷம் என்னும் புத்தகத்தில் முத்திரையிடப்பட்டுள்ள மற்றொரு தீர்க்கதரிசனம், பத்தாம் அதிகாரத்தில் உள்ள ஏழு இடிகளே ஆகும். இதன் எளிய கருத்து என்னவெனில், கிருபைக்காலம் முடிவடைவதற்கு முன்பு முத்திரை நீக்கப்படக்கூடிய வெளிப்படுத்தின விசேஷம் புத்தகத்திலுள்ள ஒரே தீர்க்கதரிசனம் “ஏழு இடிகள்” என்பதே ஆகும்.

For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.

Selama bertahun-tahun, jika bukan puluhan tahun, Future for America telah mengenal pasti apa yang diwakili oleh “tujuh guruh” itu. “Tujuh guruh” itu mewakili sejarah gerakan Millerite dari 11 Ogos 1840 hingga 22 Oktober 1844. Sister White mengesahkan hakikat ini dan menambahkan bahawa “tujuh guruh” itu juga mewakili “peristiwa-peristiwa masa depan yang akan dinyatakan menurut urutannya.” Suatu pembentangan terperinci mengenai fakta-fakta ini dapat ditemukan dalam Habakkuk’s Tables, bagi sesiapa yang belum mengenal kenyataan-kenyataan nubuatan ini.

The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.

ဝိဝာဒကျမ်း၌ ဖော်ပြထားသော ခုနစ်မိုးကြိုး၏ အမှန်တရားကို အတိတ်ကာလ၌ တင်ပြခဲ့သည်မှာ ယနေ့တိုင် အမှန်တရားပင် ဖြစ်သေး၏။ သို့ရာတွင် ယခုနှစ် ဩဂုတ်လမှစ၍ ထိုအကြောင်းအရာများအပေါ် သခင်သည် မိမိလက်ကို ဖယ်ရှားတော်မူခဲ့ပြီး၊ ပိုမိုနက်ရှိုင်းသော နားလည်မှုကို ထင်ရှားဖွင့်ပြတော်မူခဲ့ပြီ။ ကျွန်ုပ်တို့သည် ပထမဦးစွာ ဗျာဒိတ်ကျမ်း အခန်း ၁၀ မှ စတင်မည်ဖြစ်ပြီး၊ ထို့နောက် ထိုအခန်းအပေါ် Sister White ၏ မှတ်ချက်ကို ဆင်ခြင်သုံးသပ်မည်။ ထိုသို့ မပြုမီ၊ ခုနစ်မိုးကြိုးကို ဆင်ခြင်သုံးသပ်ခြင်းနှင့် မသက်ဆိုင်သော အချက်နှစ်ချက်ကို ကျွန်ုပ်တို့ သတ်မှတ်ဖော်ထုတ်ရမည်။

The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.

Ntlha ya ntlha ke gore go lemoga boammaaruri jwa marumo a supa jo jaanong bo senotsweng go tlhoka methaladi e le mmalwa ya boammaaruri gore tsotlhe tse marumo a supa a di emelang di bewe mo lefelong la tsone. Fano, ke a rapela, ke bopelotelele jwa baitshepi. Ntlha ya bobedi e e amanang le seno ke gore lenaneo le le tlhagisang neelano ya modumo ya ditlhogo tse le na le tekanyetso mo bongateng jwa nako jo le ka bo balang le go bo bua. Ditlhogo tsotlhe di tshwanetse go lekana mo pakeng eo ya nako. Go tloga kwa tshimologong ya thuto eno, ke lo itsise gore go tla tlhokega ditlhogo di se kae go tlhoma boammaaruri jo bo emelwang ke marumo a supa. Jaanong a re yeng kwa kgaolong ya bolesome.

> And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.

> Ndzi tlhela ndzi vona un’wana ntsumi leyikulu yi rhelela hi le tilweni, yi ambale papa; naswona enhlohlorhini wa yona a ku ri ni nkwangulatilo, naswona xikandza xa yona a xi fana ni dyambu, ni milenge ya yona yi fana ni tinsika ta ndzilo. A yi ri ni buku leyitsongo leyi pfulekeke evokweni ra yona; kutani yi veka nenge wa yona wa xinene ehenhla ka lwandle, ni wa ximatsi ehenhla ka misava, yi huwelela hi rito lerikulu, kukota loko nghala yi bonga; kutani loko yi huwelele, mipfumo ya nkombo yi humesa marito ya yona. Kutani loko mipfumo ya nkombo yi humesile marito ya yona, a ndzi ri kusuhi ni ku tsala; kambe ndzi twa rito leri humaka etilweni ri ku eka mina: Pfala swilo leswi mipfumo ya nkombo yi swi vuleke, u nga swi tsali. Kutani ntsumi leyi ndzi yi voneke yi yime ehenhla ka lwandle ni le henhla ka misava yi tlakusa voko ra yona e tilweni, yi hlambanya hi Loyi a hanyaka hilaha ku nga heriki ni masiku, loyi a tumbuluxeke tilo, ni swilo leswi nga eka rona, ni misava, ni swilo leswi nga eka yona, ni lwandle, ni swilo leswi nga eka rona, leswaku nkarhi a wu nge he vi kona; kambe emasikwini ya rito ra ntsumi ya vunkombo, loko yi sungula ku ba mhalamhala, xihundla xa Xikwembu xi ta hetiseka, hilaha xi tiviseke hakona eka malandza ya xona, vaprofeta. Kutani rito leri ndzi ri tweke ri huma etilweni ri tlhela ri vulavula na mina, ri ku: Famba u ya teka buku leyitsongo leyi pfulekeke evokweni ra ntsumi leyi yimaka ehenhla ka lwandle ni le henhla ka misava. Kutani ndzi ya eka ntsumi, ndzi ku eka yona: Ndzi nyike buku leyitsongo. Kutani yi ku eka mina: Yi teke, u yi dya yi hela; kutani yi ta vavisa khwiri ra wena, kambe enon’wini wa wena yi ta tsokombela ku fana ni vulombe. Kutani ndzi teka buku leyitsongo evokweni ra ntsumi, ndzi yi dya yi hela; naswona enon’wini wa mina a yi tsokombela ku fana ni vulombe; kambe kuteloko ndzi yi dyile, khwiri ra mina ri vaviseka. Kutani yi ku eka mina: U fanele ku tlhela u profeta emahlweni ka vanhu vo tala, ni matiko, ni tindzimi, ni tihosi. Nhlavutelo 10:1–11.

Commenting on chapter ten, Sister White states:

Ha ni le ka kgaolo ya lesome, Kgaitsadi White o bolela jaana:

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.

> “꞉misi kiniké idém Jon kóshkehit ayát níswa Jísus Kraíst éna. Wanáhki ihkwéyi nábékik imíni, ána ihkwéyi kákinik akíng eyát, mína óma ína ánitaw étotak éspi íshkwaa-bimádiziwin éyaang óma mishi-gagwedwewin ékóshi Setán. Óma éyaang mína wábandaan ékóshi wín gégo míshiweni wíchitowin mína tipenitamowin kákinik akíng. Ówe gagwedwewin mii go gewéndang, ána mámawi-bimaadizid éna ge-izhichiged gaa-ayáad dazhiikewin mínawaa mínawaa éshkwaa dá-izhiseg, ékóshi íshkwaa-izhichiged páhpiwinan máka ána mámawi-maji-ayáa mínawaa wíkiwenh gaa-izhiwebizid ge-mínaabiig. Setán, mámawi-ayáad gaa-maji-ininiwag, ga-gaganoonaan kákinik akíng mínawaa iwe chiníshinaabewigamigoon gaa-boonitoowaad sa go gagwejimowin. Mii sa go misi kiniké waabandan gégo gagwejimowin. Éshkaadewag íshini. Mína ge-wábandaan gégo mashkawiziwin mína tipenitamowin ówe odoodemwan íshini gaa-mámawi-ayaawaad ékóshi Setán ge-bakite’enimowaad débwewin.”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> “Thunder tujuh itu selesai menyuarakan suara mereka, maka datanglah perintah kepada Yohanes sebagaimana kepada Daniel berkenaan dengan kitab kecil itu: ‘Meterailah segala sesuatu yang telah diucapkan oleh ketujuh guruh itu.’ Hal-hal ini berkaitan dengan peristiwa-peristiwa yang akan datang yang akan dinyatakan menurut urutannya. Daniel akan berdiri dalam bahagiannya pada akhir zaman. Yohanes melihat kitab kecil itu terbuka meterainya. Maka nubuatan-nubuatan Daniel mendapat tempatnya yang semestinya dalam pekabaran malaikat pertama, kedua, dan ketiga yang akan disampaikan kepada dunia. Pembukaan meterai kitab kecil itu adalah pekabaran yang berhubungan dengan waktu.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> “Libuku lya Danieli ni Mbimbinu (Ufunuo) bɨli kimwe. Kimwe ni ubusakule, ikingi ni ubusokolu; kimwe ni libuku ilyapindikwe, ikingi ni libuku ilyigululiwe. Yohane apulike ifisisi ifyo amangulumo yayobile, lelo alagilwe ukuti atalembe ifyo.”

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Lus i hevi yumi givim long Jon, we hem i kamtru long ol seven tonda, hem i wanpela klia tok piksa bilong ol samting bai kamap aninit long ol tok bilong namba wan na namba tu ensel. I no gutpela long ol manmeri long save long ol dispela samting, long wanem, bilip bilong ol i mas tru long kisim trael. Long oda bilong God, ol tru i nambawan tru na i go pas moa bai ol i autim. Ol tok bilong namba wan na namba tu ensel i mas kamap long autim, tasol i no gat moa lait i mas kamap ples klia pastaim long ol dispela tok i bin pinisim stret wok bilong ol. Dispela em i stap long piksa bilong ensel i sanap wantaim wanpela lek long solwara, na i autim wantaim wanpela tru tumas na bilong pretim bel tok tru antap olsem taim bai i no gat moa.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.

“Ὁ ἰσχυρὸς ἄγγελος” ὁ καταβὰς τῇ 11ῃ Αὐγούστου 1840 ἦτο ὁ Χριστός, καὶ εἶχεν ἐν τῇ χειρὶ αὐτοῦ μήνυμα, τὸ ὁποῖον ὁ Ἰωάννης ἐλέχθη νὰ καταφάγῃ. Ὃ ἔφαγεν ὁ Ἰωάννης ἦτο μήνυμα, ἀλλὰ ἦτο σαφῶς μήνυμα προωρισμένον νὰ μεταφερθῇ εἰς τὸν λαὸν τοῦ Θεοῦ, καὶ οὐχὶ εἰς τὸν κόσμον. Εἶναι σημαντικὸν νὰ ἀναγνωρισθῇ ποῖος εἶναι ὁ ἀποδέκτης τοῦ χωρίου, διότι, μολονότι ὁ Χριστὸς κατέβη τῇ 11ῃ Αὐγούστου 1840, σηματοδοτῶν τὴν ἐνδυνάμωσιν τοῦ μηνύματος τοῦ πρώτου ἀγγέλου, καὶ οὕτως προσδιορίζων πότε τὸ μήνυμα τοῦ πρώτου ἀγγέλου ἔμελλε νὰ κηρυχθῇ εἰς ὅλον τὸν κόσμον, τὸ μικρὸν βιβλίον, τὸ ὁποῖον ὁ Ἰωάννης ἔμελλε νὰ καταφάγῃ, προσδιορίζει πότε ὁ Προτεσταντισμὸς παρέδωκε τὸν μανδύαν τοῦ Προτεσταντισμοῦ εἰς τοὺς Μιλλερίτας. Ὅτε ὁ Χριστὸς κατέβη μετὰ τοῦ μικροῦ βιβλίου, ἐτερμάτιζε τὴν διαθηκικὴν αὐτοῦ σχέσιν μετὰ τῆς ἐκκλησίας ἐκ τῆς ἐρήμου καὶ συγχρόνως ἀνεγνώριζε τὸν λαὸν τῶν Μιλλεριτῶν ὡς τὸν νέον ἐκλεκτὸν διαθηκικὸν αὐτοῦ λαόν. Οἱ Μιλλερίται ἦσαν λαὸς ὅστις πρότερον δὲν ἦτο λαὸς τοῦ Θεοῦ. Οἱ προφῆται οὐδέποτε ἀντιφάσκουσιν ἀλλήλοις.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me wh en he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.

> Lalu Ia berfirman kepadaku, “Hai anak manusia, berdirilah di atas kakimu, maka Aku akan berfirman kepadamu.” Dan Roh masuk ke dalam aku ketika Ia berfirman kepadaku, lalu menegakkan aku di atas kakiku, sehingga aku mendengar Dia yang berfirman kepadaku. Dan Ia berfirman kepadaku, “Hai anak manusia, Aku mengutus engkau kepada bani Israel, kepada bangsa pemberontak yang telah memberontak terhadap Aku; mereka dan nenek moyang mereka telah melanggar terhadap Aku sampai pada hari ini juga. Sebab mereka adalah anak-anak yang keras muka dan keras hati. Aku mengutus engkau kepada mereka, dan engkau harus berkata kepada mereka: Beginilah firman Tuhan ALLAH. Dan mereka, entah mereka mau mendengar, entah mereka enggan, — sebab mereka adalah kaum pemberontak, — namun akan mengetahui bahwa ada seorang nabi di tengah-tengah mereka. Dan engkau, hai anak manusia, jangan takut kepada mereka, jangan pula takut kepada perkataan mereka, sekalipun semak duri dan onak ada besertamu dan engkau diam di antara kalajengking; jangan takut kepada perkataan mereka, dan jangan gentar melihat wajah mereka, sekalipun mereka adalah kaum pemberontak. Engkau harus menyampaikan firman-Ku kepada mereka, entah mereka mau mendengar, entah mereka enggan, sebab mereka sangat memberontak. Tetapi engkau, hai anak manusia, dengarkanlah apa yang Kukatakan kepadamu; janganlah engkau memberontak seperti kaum pemberontak itu: bukalah mulutmu, dan makanlah apa yang Kuberikan kepadamu.” Ketika aku melihat, tampaklah sebuah tangan terulur kepadaku; dan lihat, di dalamnya ada sebuah gulungan kitab. Lalu dibentangkannya itu di hadapanku; dan gulungan itu tertulis pada sebelah dalam dan sebelah luar; dan yang tertulis di dalamnya ialah ratapan, perkabungan, dan celaka. Selanjutnya Ia berfirman kepadaku, “Hai anak manusia, makanlah apa yang engkau dapati; makanlah gulungan ini, lalu pergilah, berbicaralah kepada kaum Israel.” Maka kubukalah mulutku, dan Ia membuat aku memakan gulungan itu. Dan Ia berfirman kepadaku, “Hai anak manusia, biarlah perutmu memakan, dan isi perutmu dipenuhi dengan gulungan yang Kuberikan kepadamu ini.” Lalu aku memakannya, dan di dalam mulutku rasanya manis seperti madu. Dan Ia berfirman kepadaku, “Hai anak manusia, pergilah kepada kaum Israel dan sampaikanlah firman-Ku kepada mereka. Sebab engkau tidak diutus kepada suatu bangsa yang asing bahasanya dan sukar bahasanya, melainkan kepada kaum Israel; bukan kepada banyak bangsa yang asing bahasanya dan sukar bahasanya, yang perkataannya tidak dapat engkau pahami. Sesungguhnya, sekiranya Aku mengutus engkau kepada mereka, niscaya mereka akan mendengarkan engkau. Tetapi kaum Israel tidak mau mendengarkan engkau, sebab mereka tidak mau mendengarkan Aku; karena seluruh kaum Israel keras muka dan keras hati. Lihat, Aku telah membuat wajahmu kuat menghadapi wajah mereka, dan dahimu kuat menghadapi dahi mereka. Seperti intan, lebih keras daripada batu api, telah Kubuat dahimu; jangan takut kepada mereka, dan jangan gentar melihat wajah mereka, sekalipun mereka adalah kaum pemberontak.” Selanjutnya Ia berfirman kepadaku, “Hai anak manusia, segala firman-Ku yang akan Kufirmankan kepadamu, terimalah dalam hatimu dan dengarkanlah dengan telingamu.” Yehezkiel 2:1–3:10.

When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.

Ketika Kristus turun dengan kitab kecil yang diambil dan dimakan oleh Yohanes, kitab itu ada di “mulutnya manis seperti madu.” Yohanes Sang Pewahyu dan Yehezkiel, keduanya menerima suatu pekabaran dari “tangan” Kristus. Yehezkiel, dan karena itu juga Yohanes, mempunyai suatu pekabaran untuk disampaikan kepada “kaum Israel,” bukan kepada mereka yang di luar Israel. Sekiranya mereka yang di luar Israel mendengar pekabaran itu, mereka akan menerimanya, tetapi tidak demikian dengan Israel, sebab “segenap kaum” Israel “bermuka tebal dan berhati keras.” Seluruh kaum Israel yang lengkap (segenap kaum) sama sekali memberontak. Israel pada tahun 1840 dilambangkan dalam Wahyu pasal sepuluh sebagai jemaat di padang gurun. Mereka telah memenuhi cawan masa percobaan mereka.

Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.

Ngenxa umyalezo wawungeyi kuva ngakwaSirayeli, umprofeti wayesayalelwe ukuba awuse kubo umyalezo wencwadi encinane, ngenjongo yokubabeka phantsi kwetyala ngenxa yokwala ukukhanya kwengelosi yokuqala. Ezincwadini zomgwebo, babemele babekwe phantsi kwetyala ngokwala ukuwuva umyalezo “womprofeti” owayebe “phakathi kwabo.” Ukwala umprofeti kukwala umyalezo awayewunikiwe umprofeti yingelosi uGabriyeli, naye ngokwakhe owawamkele loo myalezo kuKristu, yena owayewamkele kuYise. Xa uKristu wehla nomyalezo wencwadi encinane esesandleni saKhe, oko kwakuhambelana nexesha uMoya oyiNgcwele wehla ngalo ekubhaptizweni kwaKhe. Oko kwakufuziselwe kwangaphambili nguMoses etyholweni elivuthayo, yaye kwaloo mqondiso mnye wendlela okhoyo kuyo yonke intshukumo yohlaziyo.

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Kerja Tuhan di bumi memperlihatkan, dari zaman ke zaman, suatu keserupaan yang mencolok dalam setiap reformasi besar atau gerakan keagamaan. Prinsip-prinsip perlakuan Allah terhadap manusia tetap sama sepanjang masa. Gerakan-gerakan penting pada masa kini memiliki padanannya dalam gerakan-gerakan pada masa lampau, dan pengalaman gereja pada zaman-zaman terdahulu mengandung pelajaran-pelajaran yang sangat berharga bagi zaman kita sendiri.” The Great Controversy, 343.

The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.

Keinaotan Okamanoni supurimasi Ottoman ta August 11, 1840, (di somtaon i John dohot Ezekiel manganhon buku na metmet na adong di “tangan” ni Kristus,) manandai “pangalehon huaso” tu barita ni surusuruan parjolo naung “sampai” tu “tingki ni ujung” di taon 1798. Barita i “dipalehon huaso” marhite pangujian tu patik panurirangan na ummuli sian angka Millerite; prinsip sataon sada ari. Dungi Kristus mamulai pajongjonghon ojahan ni bagas joro Millerite, songon naung binahenNa di pandidionNa.

> “Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’

> “Selelo se se thekeselang sa ga Nathanaele jaanong se ne sa tiisiwa, mme a araba a re, ‘Rabi, wena o Morwa Modimo; wena o Kgosi ya Iseraele.’ Jesu a mo fetola a re, ‘Ka ntlha ya gore ke go boleletse ka re, ke go bone fa tlase ga setlhare sa mofeige, a o a dumela? O tla bona dilo tse dikgolo go feta tseno.’ Mme a mo raya a re, ‘Ammaaruri, ammaaruri, ke lo raya ke re, Go tloga jaanong lo tla bona Legodimo le bulegile, le baengele ba Modimo ba tlhatloga ba bo ba fologa mo go Morwa Motho.’”

> “In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.

> “Dalam beberapa murid yang pertama ini, asas gereja Kristian sedang diletakkan melalui usaha peribadi. Yohanes mula-mula mengarahkan dua orang daripada murid-muridnya kepada Kristus. Kemudian salah seorang daripada mereka menemui seorang saudaranya, lalu membawanya kepada Kristus. Sesudah itu Dia memanggil Filipus untuk mengikut-Nya, dan Filipus pergi mencari Natanael.” Spirit of Prophecy, jilid 2, 66.

When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.

Khrista o theoletse ka la 11 Phatwe, 1840, a tshotse buka e nyenyane e butsweng mo seatleng sa Gagwe, seno se ne se setse se tshwantshitswe pele mo motsamaong wa phetogo wa hisitori ya ga Khrista mo lefatsheng, gonne motsamao mongwe le mongwe wa phetogo o na le matshwao a tsela a a tshwanang fela. Moše le motsamao wa phetogo o a neng a o etelela pele le bone ba ne ba na le lone letshwao leo la tsela. Maitemogelo a ga Moše kwa setlhatshaneng se se tukang a ne a tshwantsha Mowa o o Boitshepo o fologa ka nako ya kolobetso ya ga Khrista, mme seo sa bo se tshwantsha 1840, se le sone se bo se tshwantsha la 11 Lwetse, 2001, fa moengele yo o nonofileng wa Tshenolo 18 a ne a theoletse.

The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.

“ထွက်ပေါ်လာခြင်း” ဟူသော ပထမကောင်းကင်တမန်၏သတင်းစကားနှင့်၊ “ထွက်ပေါ်လာခြင်း” ဟူသော ဒုတိယကောင်းကင်တမန်၏သတင်းစကားနှင့်၊ “ထွက်ပေါ်လာခြင်း” ဟူသော တတိယကောင်းကင်တမန်၏သတင်းစကားတို့ကို ကောင်းကင်တမန်များအားဖြင့်ပင် ကိုယ်စားပြုဖော်ပြထားသည်။ ပထမကောင်းကင်တမန်သည် မိမိလက်ထဲတွင် စာအုပ်ငယ်တစ်အုပ်ကို ကိုင်ထား၏။ ဒုတိယကောင်းကင်တမန်သည် မိမိလက်ထဲတွင် ရေးသားချက်တစ်ခုကို ကိုင်ထား၏။ တတိယကောင်းကင်တမန်သည် မိမိလက်ထဲတွင် စာလိပ်တစ်စောင်ကို ကိုင်ထား၏။ နှစ်ဦး သို့မဟုတ် သုံးဦး၏ သက်သေခံချက်ပေါ်တွင် သမ္မာတရားတစ်ရပ်ကို တည်ထောင်ရသည်။ ကောင်းကင်တမန်သုံးပါးလုံးသည် မိမိတို့၏ ထွက်ပေါ်လာချိန်၌ဖြစ်စေ၊ တန်ခိုးအပ်နှင်းခံရချိန်၌ဖြစ်စေ၊ မိမိတို့လက်ထဲတွင် သတင်းစကားတစ်ရပ်စီကို ကိုင်ဆောင်ထားကြသည်။

John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.

John le Ezekiel ba emela bao ba ileng ba ja molaetsa mohla molaetsa oa lengeloi la pele o ne o “matlafatsoa,” e leng letšoao la histori le fapaneng le nako eo molaetsa oa lengeloi la pele o ileng oa “fihla” ka 1798.

The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.

Perbezaan antara “kedatangan” sesuatu pekhabaran dengan “pemberian kuasa” kepadanya ialah suatu perbezaan yang amat penting untuk diperhatikan. Apabila kita meneliti petikan berikut, perhatikan bahawa tujuan malaikat pertama adalah sama dengan tujuan malaikat dalam Wahyu lapan belas yang menerangi bumi dengan kemuliaannya. Perhatikan juga bahawa setiap pekhabaran menimbulkan suatu pemisahan yang menghasilkan dua golongan penyembah.

> “I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first angel] to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.

> “Ndzi kombisiwile ku tsakela loku matilo hinkwawo a ma ri na kona eka ntirho lowu a wu endliwa emisaveni. Yesu a rhuma ntsumi ya matimba [ntsumi yo sungula] leswaku yi xika yi ya tsundzuxa vaaki va misava leswaku va tilulamisela ku vuya Kakwe ka vumbirhi. Loko ntsumi leyi yi suka emahlweni ka Yesu etilweni, ku vonakala loku hatimaka ngopfu swinene ni loku vangamaka a ku famba emahlweni ka yona. Ndzi byeriwile leswaku ntirho wa yona a ku ri ku voningisa misava hi ku vangama ka yona ni ku tsundzuxa vanhu hi vukarhi lebyi taka bya Xikwembu. Mintshungu yi amukele ku vonakala loku. Van’wana exikarhi ka vona a va vonaka va ri ni ku tiya lokukulu, kasi van’wana a va tsaka naswona va n’wiwile hi ku hlaveriwa. Hinkwavo lava amukeleke ku vonakala loku va hundzuluxele swikandza swa vona etilweni kutani va dzunisa Xikwembu. Hambileswi a ku hangalakisiwe ehenhla ka hinkwavo, van’wana va nghene ntsena ehansi ka nkucetelo wa kona, kambe a va ku amukelanga hi mbilu hinkwayo. Vo tala va tele hi vukarhi lebyikulu. Vafundhisi ni vanhu va hlangane ni lavo biha kutani va lwisana hi matimba ni ku vonakala loku a ku hangalasiwile hi ntsumi leyi ya matimba. Kambe hinkwavo lava ku amukeleke va tihambanise ni misava kutani va hlangana swinene un’wana ni un’wana.”

> “Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.

> “Setan mi yeŋinwana ni samunu bɛŋedɛ ni gɔɔlii kɛ ɛ boŋ na ni baa laalim keŋ kɛ bɛ yit bɔɔr kaŋ na niŋ pɔɔg. Kumpin kaŋ kɛ bɛ gbar li din tɔm ku bɛ yɛlɛi. M nyaa Wina’am malɛk bɛ tɛbɩg ni sugr pɔɔg la ka ɔ gɛɛrɛ laafii pɛlɛ-pɛlɛ ɔ nidib kaŋ kɛ bɛ yɔɔrɛ ba me, na ɔ sɔb ba bɔɔr ninsaalim kaŋ kɛ bɛ yiisɛ, ka saŋa kaŋ saŋmalis la yeli kaŋ yɛ Wina’am sanŋa yit ba tɛŋa. La ka nidib bɛŋedɛ kaŋ kɛ bɛ yɔɔrɛ ba noni Yesu la, bɛ pɛɛl saŋmalis la yeli la ni nyɛkɛ, ni fɔɔrɛ, ni nɛɛm, la malɛk yɔɔrɛ pɛrɩg ni ɔ nu’ug pɔɔg la sɔb yɛl kaŋ yaa laafii-zɔɔg la. Saŋa beoog pɔɔg la fɛɛr ni sun-pɛɛl ka Yesu la kɛ bɛ zɔɔrɛ li nɔɔrɛ ni ba me kaŋ kɛ bɛ yɔɔrɛ ba yɛ ɔ yɔɔrɛ-nidib.”

> “I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.

> “Ana ka ni lawmpuithlateho leh ringtuho chu an beisei hunah an Lalpa an hmuh loh avangin an thlamuan lohzia ka hmu. Hmaileh hun chu thup tûrin leh A mite chu thu relna hmunah hruai tûrin Pathianin a tum a ni. Krista lo kalna hun chiang tak puan chhuahna thuhrilna lo awm lo se chuan, Pathianin a ruat hnathawh chu a lo thleng thei lo vang. Setana chuan mi tam tak a hruai a, rorêlna leh khawvel tâwpna huna thil ropui tak takte chu hmaileh huna thleng tûr anga ngai tûrin a ti. Mite chu tun huna inbuatsaihnaa an ngawrh taka zawng tûrin hruai an nih a ngai a ni.”

> “As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.

> “Samnui ki ziah hnuin, vantirhkoh êng chu famkim taka lo dawn lo te chu thuchah hmuhsitute nên an inpawl a, beidawnte chungah nuihsan nêna an inhawng ta. Vantirhkohte chuan Krista zuitute tia inhriattîrtute dinhmun chu an lo ziak chhin. Hun tiam tak lo liam chu an fiah a, a tlat chhin a, mi tam tak chu inkhâwna tehchhin a nih a, tlin loh an ni tih hmuh an ni. Kristian an ni tih ringawt takin an sawi a; nimahsela, thil tam zâwkah Krista zui chu an tlin lo. Setana chuan Isua zuitu tia inhriattîrtute awm danah chuan a lawm hle.”

> “He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.

> “O be a ba sware mo. O ne a etele ba ntsi pele gore ba tlogele tsela e e tlhamaletseng, mme ba ne ba leka go tlhatlogela kwa legodimong ka tsela e nngwe. Baengele ba bona ba ba itshekileng le ba ba boitshepo ba tlhakanngwe le baleofi mo Sione le baitimokanyi ba ba ratang lefatshe. Ba ne ba ntse ba lebeletse barutwa ba boammaaruri ba ga Jesu; mme ba ba senyegileng ba ne ba ama ba ba boitshepo. Bao dipelo tsa bone di neng di tuka ka keletso e e tseneletseng ya go bona Jesu ba ne ba thibelwa ke ba ba ipolelang gore ke bakaulengwe ba bone gore ba se ka ba bua ka go tla ga Gagwe. Baengele ba leba tiragalo eo mme ba utlwela masalela a a neng a rata go bonala ga Morena wa bone botlhoko.”

> “Another mighty angel [the second angel] was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.

> “Mnala wina wamphamvu [mngelo wachiwiri] anatumidwa kuti atsike padziko lapansi. Yesu anaika m’dzanja lake cholembedwa, ndipo pamene ankabwera padziko lapansi, analira kuti, ‘Babulo wagwa, wagwa.’ Kenako ndinaonanso okhumudwawo akukweza maso awo kumwamba, akuyang’ana ndi chikhulupiriro ndi chiyembekezo ku kuwonekera kwa Ambuye wawo. Koma ambiri anawoneka kukhala m’chikhalidwe cha umphawi wa nzeru, ngati ogona tulo; komabe ndinatha kuona chizindikiro cha chisoni chakuya pa nkhope zawo. Okhumudwawo anaona m’Malemba kuti iwo anali m’nthawi yochedwa, ndi kuti anayenera kuyembekezera moleza mtima kukwaniritsidwa kwa masomphenyawo. Umboni womwewo umene unawatsogolera kuyembekezera Ambuye wawo mu 1843, ndiwo unawatsogoleranso kuyembekezera Iye mu 1844. Komabe ndinaona kuti ambiri analibe mphamvu ija imene inasiyanitsa chikhulupiriro chawo mu 1843. Kukhumudwa kwawo kunafooketsa chikhulupiriro chawo.”

> “As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.

> “Mundi abantu ba Xikwembu va hlangana eka xirilo xa ntsumi ya vumbirhi, mavandla ya le tilweni ma xiyile hi ku tsakela lokukulu swinene mbuyelo wa rungula rero. Va vone vo tala lava a va tixixima hi vito ra Vakreste va hundzukela hi ku sandza ni hi ku hleka lava a va khunguvanyekile. Loko marito lawa ma huma emilon’wini ya ku hlekula, ‘A mi si tlhandlukela ehenhla!’ ntsumi yin’wana yi ma tsarile. Ntsumi yi te, ‘Va hleka Xikwembu.’ Ndzi kombisiwile endzhaku eka xidyoho lexi fanaka lexi endliweke eminkarhini ya khale. Eliya a a tlakusiwile a yisiwa etilweni, kutani nguvu yakwe yi wela Elixa. Kutani vantshwa vo homboloka, lava a va dyondzisiwe hi vatswari va vona ku sola munhu wa Xikwembu, va landzele Elixa, va huwelela hi ku n’wi hlekula, ‘Tlhandluka, wena nhloko yo va mpandla; tlhandluka, wena nhloko yo va mpandla.’ Hi ku endla sweswo, loko va rhukana nandza wa Yena, a va rhukana Xikwembu, kutani va kuma xigwevo xa vona kona kwalomo. Hi ndlela leyi fanaka, lava va hlekuleke ni ku sandza mianakanyo ya ku tlhandluka ka vakwetsimi, va ta endzeriwa hi vukarhi bya Xikwembu, naswona va ta endliwa va twa leswaku a hi mhaka yo olova ku tlangisa hi Muvumbi wa vona.

> “Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….

> “Jesu o ile a roma mangeloi a mangwe gore a fofe ka bofefo go tsosolosa le go nonotsha tumelo e e neng e feletse ya batho ba Gagwe, le go ba baakanyetsa go tlhaloganya molaetsa wa moengele wa bobedi le kgato ya botlhokwa e e neng e tla tloga e tsewa kwa legodimong. Ke ne ka bona mangeloi ano a amogela thata e kgolo le lesedi go tswa go Jesu, mme a fofela lefatshe ka bofefo go diragatsa thomo ya one ya go thusa moengele wa bobedi mo tirong ya gagwe. Lesedi le legolo le ne la phatsima mo godimo ga batho ba Modimo fa mangeloi a goa a re, ‘Bonang, Monyadi o etla; tswang lo ye go kopana le Ene.’ Foo ke ne ka bona bano ba ba neng ba swabisitswe ba nanoga mme ka tumalano le moengele wa bobedi ba itsise ba re, ‘Bonang, Monyadi o etla; tswang lo ye go kopana le Ene.’ Lesedi le le tswang mo mangeloi le ne la phunyeletsa lefifi gongwe le gongwe. Satane le mangeloi a gagwe ba ne ba batla go thibela lesedi leno gore le se ka la anama le go fitlhelela maikaelelo a lone. Ba ne ba nganga le mangeloi a legodimo, ba a bolelela gore Modimo o tsietse batho, le gore ka lesedi lotlhe la one le thata ya one ba ka se kgone go dira gore lefatshe le dumele gore Keresete o a tla. Mme le fa Satane a ne a leka go thiba tsela le go gogela megopolo ya batho kgakala le lesedi, mangeloi a Modimo a ne a tswelela ka tiro ya one….”

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.

> “Seperti pelayanan Yesus berakhir di Tempat Kudus, lalu Ia masuk ke Tempat Mahakudus dan berdiri di hadapan tabut yang berisi hukum Allah, Ia mengutus seorang malaikat perkasa yang lain dengan suatu pekabaran ketiga kepada dunia. Sebuah gulungan ditempatkan di tangan malaikat itu, dan ketika ia turun ke bumi dengan kuasa dan kemuliaan, ia memaklumkan suatu amaran yang dahsyat, dengan ancaman yang paling mengerikan yang pernah disampaikan kepada manusia. Pekabaran ini dimaksudkan untuk menempatkan anak-anak Allah dalam kewaspadaan, dengan menunjukkan kepada mereka saat pencobaan dan kesesakan yang ada di hadapan mereka. Kata malaikat itu, ‘Mereka akan dibawa ke dalam pertempuran yang sengit dengan binatang itu dan patungnya. Satu-satunya harapan mereka akan hidup yang kekal ialah tetap teguh. Walaupun nyawa mereka dipertaruhkan, mereka mesti berpegang teguh pada kebenaran.’ Malaikat ketiga itu menutup pekabarannya demikian: ‘Di sinilah kesabaran orang-orang kudus: di sinilah mereka yang menuruti perintah-perintah Allah dan iman kepada Yesus.’ Ketika ia mengulangi kata-kata ini, ia menunjuk ke tempat kudus surgawi. Pikiran semua orang yang menerima pekabaran ini diarahkan kepada Tempat Mahakudus, tempat Yesus berdiri di hadapan tabut itu, melaksanakan pengantaraan-Nya yang terakhir bagi semua orang yang baginya kemurahan masih tinggal, dan bagi mereka yang dengan tidak mengetahui telah melanggar hukum Allah. Pendamaian ini diadakan bagi orang mati yang benar mahupun bagi orang hidup yang benar. Ini mencakup semua orang yang telah mati dengan mempercayai Kristus, tetapi yang, kerana belum menerima terang mengenai perintah-perintah Allah, telah berdosa dengan tidak mengetahui ketika melanggar ketetapan-ketetapannya.” Early Writings, 245–254.

A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.

Dalam beberapa halaman kemudian dalam buku yang sama, ketika membahas konsep-konsep yang sama sebagaimana baru saja dirujuk, Sister White menyatakan bahwa penolakan terhadap ketiga pekabaran dalam sejarah Millerite telah dilambangkan sebelumnya dalam sejarah Kristus. Di sana ia menyajikan dua saksi yang menunjukkan suatu proses pengujian yang progresif, yang menuntut kemenangan pada setiap ujian agar dapat melangkah kepada ujian berikutnya.

> “I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

> “Saya melihat suatu rombongan yang berdiri dengan terjaga baik dan teguh, tidak memberi ruang sedikit pun kepada mereka yang hendak menggoncangkan iman tubuh jemaat yang telah ditegakkan. Allah memandang mereka dengan perkenan. Kepadaku diperlihatkan tiga langkah—pekabaran malaikat pertama, kedua, dan ketiga. Malaikat yang menyertaiku berkata, ‘Celakalah dia yang akan menggeser satu balok atau menggerakkan satu pasak dari pekabaran-pekabaran ini. Pengertian yang benar tentang pekabaran-pekabaran ini adalah sangat penting. Nasib jiwa-jiwa bergantung pada cara pekabaran-pekabaran itu diterima.’ Aku kembali dibawa menelusuri pekabaran-pekabaran ini, dan melihat betapa mahal umat Allah telah membeli pengalaman mereka. Pengalaman itu telah diperoleh melalui banyak penderitaan dan pergumulan yang berat. Allah telah memimpin mereka langkah demi langkah, sampai Ia menempatkan mereka di atas suatu landasan yang kokoh dan tak tergoyahkan. Aku melihat beberapa orang mendekati landasan itu dan memeriksa dasarnya. Sebagian dengan sukacita segera melangkah naik ke atasnya. Yang lain mulai mencari-cari kesalahan pada dasarnya. Mereka menghendaki agar diadakan perbaikan-perbaikan, maka landasan itu akan menjadi lebih sempurna, dan umat itu jauh lebih berbahagia. Sebagian turun dari landasan itu untuk memeriksanya dan menyatakan bahwa landasan itu diletakkan dengan keliru. Tetapi aku melihat bahwa hampir semuanya tetap berdiri teguh di atas landasan itu dan menasihati mereka yang telah turun agar menghentikan keluhan mereka; sebab Allah adalah Sang Pembangun Agung, dan mereka sedang melawan Dia. Mereka menceritakan kembali pekerjaan Allah yang ajaib, yang telah memimpin mereka kepada landasan yang teguh itu, dan dengan sehati mengangkat mata mereka ke langit serta dengan suara nyaring memuliakan Allah. Hal ini memengaruhi sebagian dari mereka yang telah mengeluh dan meninggalkan landasan itu, dan mereka dengan wajah yang rendah hati kembali melangkah naik ke atasnya.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah [typifying the first angel’s message] to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus [typifying the second angel’s message]. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ [typifying the third angel’s message]. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, [typifying the angel of Revelation eighteen] which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “Agu cyekyuma omu kubuulira okw’okubanza okw’okwija kwa Kristo. Yohaana akatumwa omu mwoyo n’obushoboorozi bwa Eliya [arikushushanya obutumwa bw’akaikuru ow’okubanza] kugira ategurire Yesu ekihanda. Abo abaagaanire obujurizi bwa Yohaana tibagasirwe n’enyegyesa za Yesu [arikushushanya obutumwa bw’akaikuru ow’okubiri]. Okuhakanisa kwabo obutumwa obwabuuriraga okwija Kwe kwabateeka ahu batasaasira kwakiira obuhame oburikukirayo amaani obw’okuba Ari Masiya. Sitaani akebembera abo abaagaanire obutumwa bwa Yohaana kugyenda n’okurushaho omu maisho, bakanga kandi babamba Kristo [arikushushanya obutumwa bw’akaikuru ow’okusatu]. Omu kukora batyo bakeeteeka ahu batasaasira kwakiira omugisha ogw’aha biro bya Pentekooti, [arikushushanya akaikuru w’omu Okushuuruurwa ikumi na munaana] ogwabandegyesize ekihanda eky’okutaaha omu butuuro oburikwera obw’omu iguru. Okutanduka kw’egitambaro y’omu rusengyero kworeka ngu ebihongwa n’emigenzo by’Abayudaaya tibikaali kukirwa. Ekitambo Ekikuru kikaba kimazire kuhongwayo kandi kyakiirwe, kandi Omwoyo Orikwera owashuuma aha biro bya Pentekooti akatwara ebiteekateeko by’abegyesibwa n’abairu omu butuuro oburikwera obw’aha nsi akabihindurira aha bw’omu iguru, ahu Yesu yaataahire n’amaraso Ge mwenye, kugira asheeshe aha begyesibwa Be emigasho y’okuyungirira Kwe. Kwonka Abayudaaya basigara omu mwirima gwona. Bafeerwa omushana gwona ogu baakubaire nibasa kuba bagire aha nteekateeka y’obujuni, kandi bakagyendera omu kwesiga ebihongwa byabo n’ebitambo byabo ebitaine mugasho. Obutuuro oburikwera obw’omu iguru bwabaire bumaze kutwara omwanya gw’obw’aha nsi, beitu bo tibabaire nibamanya okuhinduka okwo. N’ahabw’ekyo tibabashe kugasirwa n’obujuni bwa Kristo omu Kihika Ekyera.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.

> “Бурханыг няцааж, Христийг цовдолсон иудейчүүдийн явдлыг олон хүн айдас жигшилтэйгээр хардаг; мөн Түүний гутамшигт доромжлолын түүхийг уншихдаа өөрсдийгөө Түүнийг хайрладаг, Петр шиг Түүнээс няцаахгүй, эсвэл иудейчүүд шиг Түүнийг цовдлохгүй байсан хэмээн боддог. Гэвч бүх хүний зүрх сэтгэлийг уншдаг Бурхан тэдний Есүст хандсан гэж хэлдэг тэр хайрыг шалгалтад оруулсан. Эхний тэнгэрэлчийн мэдээ хэрхэн хүлээн авагдахыг бүх тэнгэр хамгийн гүн сонирхлоор ажигласан. Гэвч Есүсийг хайрладаг хэмээн тунхагладаг, загалмайн түүхийг уншихдаа нулимс унагадаг олон хүн Түүний ирэлтийн баярт мэдээг тохуурхан доромжилсон. Тэд уг мэдээг баяртайгаар хүлээн авахын оронд төөрөгдөл хэмээн зарласан. Тэд Түүний илрэлтийг хайрлагсдыг үзэн ядаж, сүмүүдээсээ хөөн гаргасан. Эхний мэдээг няцаасан хүмүүс хоёр дахь мэдээнээс ашиг хүртэж чадаагүй; мөн тэднийг итгэлээр Есүстэй хамт тэнгэрийн ариун сүмийн ариунаас ариун газарт ороход бэлтгэх ёстой байсан шөнө дундын хашхираанаас ч ашиг хүртээгүй. Урьдын хоёр мэдээг няцааснаар тэд өөрсдийн ойлголтыг тийм ихээр харанхуйруулсан тул ариунаас ариун газарт хүрэх замыг харуулдаг гурав дахь тэнгэрэлчийн мэдээнд тэд ямар ч гэрэл харж чаддаггүй. Иудейчүүд Есүсийг цовдолсон шиг нэр төдий сүмүүд эдгээр мэдээг цовдолсон тул тэд ариунаас ариун газарт хүрэх замын тухай ямар ч мэдлэггүй, тэндэх Есүсийн зуучлалаас ашиг хүртэж чадахгүй байгааг би харсан. Ашиггүй тахилуудаа өргөдөг байсан иудейчүүдийн адил тэд Есүсийн орхисон тасалгаанд өөрсдийн ашиггүй залбирлуудыг өргөдөг; харин энэ мэхэнд баяссан Сатан шашны дүр төрхийг өөртөө авч, өөрсдийгөө Христэд итгэгчид хэмээн тунхаглагч эдгээр хүмүүсийн оюун санааг өөртөө татан, өөрийн хүч чадал, тэмдгүүд, худал гайхамшгуудаар ажиллан, тэднийг өөрийн урхинд бат бэх барьдаг.” Early Writings, 258–261.

The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.

Ditemana tse di tswang mo bukeng ya Early Writings di ntse di rutwa gangwe le gape ka bodiredi jwa Future for America. Mme go na le boammaaruri jo ditemana tse di bo supang jo bo sa lemogiwang.

The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.

วางหมุดหมายแห่งประวัติศาสตร์ของขบวนการมิลเลอไรต์นั้นตั้งอยู่บนขบวนการปฏิรูปหลายประการในพระคัมภีร์ หากปราศจากความคุ้นเคยในระดับหนึ่งกับหมุดหมายที่พบในขบวนการปฏิรูปทุกขบวนการแล้ว ก็เป็นไปได้น้อยทีเดียวที่ผู้ใดจะเข้าใจนัยสำคัญของความแตกต่างระหว่างเวลาที่ข่าวสารหนึ่ง “มาถึง” กับเวลาที่ข่าวสารนั้น “ได้รับฤทธิ์อำนาจ” และก็เป็นไปได้เช่นกันว่า แม้หลายคนที่คุ้นเคยกับขบวนการปฏิรูปที่เป็นคู่ขนานกัน อาจได้มองข้ามลักษณะสำคัญยิ่งบางประการของหมุดหมายต่าง ๆ ในขบวนการปฏิรูปเหล่านั้นไป

The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.

“စကားကြီးခုနစ်သံ” သည် အဒဗင်တစ်ဝါဒ၏ အစတွင် ဖြစ်ပျက်သော အဖြစ်အပျက်များနှင့် အဒဗင်တစ်ဝါဒ၏ အဆုံးတွင် ဖြစ်ပျက်သော အဖြစ်အပျက်များကို ကိုယ်စားပြုသောကြောင့်၊ စမ်းသပ်ကာလ မပိတ်မီ အနည်းငယ်အချိန်တွင် ဖွင့်လှစ်ပေးသော အလင်းဖြစ်သည်။ “စကားကြီးခုနစ်သံ” သည် “ပထမနှင့် ဒုတိယ ကောင်းကင်တမန်တို့၏ သတင်းစကားများအောက်တွင် ဖြစ်ပေါ်လာမည့် အဖြစ်အပျက်များ၏ ဖော်ပြချက်တစ်ရပ်” ကိုလည်းကောင်း၊ “မိမိတို့၏ အစဉ်အလာအတိုင်း ထုတ်ဖော်ပြသမည့် အနာဂတ်အဖြစ်အပျက်များ” ကိုလည်းကောင်း ကိုယ်စားပြုသည်ဟု ကျွန်ုပ်တို့အား အသိပေးထားသည်။ “စကားကြီးခုနစ်သံ” အတွင်း၌ အာလဖနှင့် အိုမေဂါ၏ လက္ခဏာအမှတ်တံဆိပ် ပါရှိသည်။

The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”

“Tlhaloso ya ditiragalo” tse di diragetseng “tlase ga melaetsa ya moengele wa ntlha le wa bobedi,” di tshwantsha ditiragalo tse di diragalang tlase ga molaetsa wa moengele wa boraro. Fa Johane a ne a laelwa gore a se ka a kwala se marumo a supa a se buileng, taelo eo e ne e setse e tshwantsheditswe ke taelo e e neng ya newa Daniele ya go kana buka ya gagwe, gonne re bolelelwa gore morago ga gore “marumo a supa a buile ka mantswe a one, taelo e tla kwa go Johane jaaka e ne ya tla kwa go Daniele malebana le bukanyana: ‘Kana dilo tseo marumo a supa a di buileng.’”

Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.

Hesekiele na Johane ka bobedi ba bontšha batho ba Modimo ba e-ja molaetša ge ba matlafatšwa ke morongwa wa pele ka 1840, gomme moporofeta Jeremia yena o bontšha manyami ao a diregilego gare ga batho ba Modimo ge go bonagala molaetša wa morongwa wa pele o palelwa.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Kata-kata-Mu telah didapati, lalu aku memakannya; dan firman-Mu bagiku menjadi kegirangan dan sukacita hatiku, sebab aku disebut dengan nama-Mu, ya TUHAN, Allah semesta alam. Aku tidak duduk dalam perkumpulan para pencemooh, dan tidak bersukaria; aku duduk seorang diri oleh karena tangan-Mu, sebab Engkau telah memenuhi aku dengan geram. Mengapakah penderitaanku terus-menerus, dan lukaku tidak tersembuhkan, yang enggan sembuh? Masakan Engkau bagiku sungguh-sungguh seperti dusta, seperti air yang mengecewakan? Sebab itu, beginilah firman TUHAN: Jika engkau kembali, maka Aku akan membawa engkau kembali, dan engkau akan berdiri di hadapan-Ku; dan jika engkau memisahkan yang berharga dari yang hina, engkau akan menjadi seperti mulut-Ku; biarlah mereka kembali kepadamu, tetapi janganlah engkau kembali kepada mereka. Dan Aku akan menjadikan engkau terhadap bangsa ini tembok tembaga yang berkubu; mereka akan berperang melawan engkau, tetapi tidak akan mengalahkan engkau; sebab Aku menyertai engkau untuk menyelamatkan engkau dan untuk melepaskan engkau, demikianlah firman TUHAN. Dan Aku akan melepaskan engkau dari tangan orang-orang fasik, dan Aku akan menebus engkau dari tangan orang-orang yang ganas. Yeremia 15:16–21.

Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.

Yeremiah telah menemukan kata-kata dari kitab kecil itu sebagaimana Yohanes dan Yehezkiel, dan ia pun telah memakan pekabaran itu, tetapi pekabaran itu telah menjadi suatu pekabaran (air) yang telah mengecewakan. Seolah-olah Allah telah berdusta, yang tentu saja mustahil, tetapi tuduhan tentang suatu “dusta” memberikan kunci untuk menempatkan Yeremiah pada kekecewaan Millerit pertama yang dilambangkan dalam Habakuk.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.

> Ndzi ta yima eka rindza ra mina, ndzi tiveka ehenhla ka xihondzo, ndzi langutisisa leswaku u ta vulavula na mina yini, ni leswaku mina ndzi ta hlamula yini loko ndzi tshinyiwa. Kutani Yehovha a ndzi hlamula, a ku: Tsala xivono, u xi endla xi tlhela xi va erivaleni ematshakeni, leswaku loyi a xi hlayaka a ta tsutsuma. Hikuva xivono xa ha ri xa nkarhi lowu vekiweke; kambe emakumu xi ta vulavula, xi nga ka xi nga hembi. Hambiloko xi hlwela, xi rindzele; hikuva hakunene xi ta ta, a xi nga hlweri. Habakuki 2:1–3.

The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.

Pono ya molaetsa wa moengele wa ntlha e ne ya kwalwa mo tšhateng ya batlhokomedi ba pele ya 1843 e e neng e kaediwa ke “seatla” sa Modimo.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Ndzi vonile leswaku chati ya 1843 a yi kongomisiwa hi voko ra Hosi, naswona a yi nga fanelanga ku cinciwa; leswaku tinhlayo a ti ri hilaha A a swi lava hakona; leswaku voko ra Yena a ri ri ehenhla ka yona naswona a ri fihla xihoxo eka tin’wana ta tinhlayo, leswaku ku nga vi na un’we la a ta swi vona, ku kondza voko ra Yena ri susiwa.” Early Writings, 74.

The “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.

“Jiri a tɔgɔ” 1843 ɲɛlɛ ka taa tabele la, ani o de y’a to a bɛ wele ko 1843 tabele. A bɔra kɛnɛ 1842 la, Habakuk kɔnɔ ka sɛbɛn ko “aw ka yɛlɛma sɛbɛn, ka a kɛ kɛnɛ tabelew kan” la baarakɛcogo la. Yɛlɛma o ka kɛ kɛnɛ “tabelew” kan, ka taa jamana ye, o ye yira ko ni Matigi ye a bolo bɔ 1843 tabele la filikɛnen ma, o bɛ ɲɛnabɔ 1850 pionnierw tabele la. Filikɛnen o ye faamu fɔlɔ kɛ, ani Jeremi bɛ dencogo kɛ ninw ma minnu ye dencɛninw sɛbɛn dɔ dun 11 Ut 1840 la, ka bɔ ɲɛnamaya la waati min 1843 jiri a tɔgɔ tɛ se.

When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.

Ti Jeremiah da ka ïa ka kot rit ha ka snem 1840, ka la long “ka jingkmen bad ka jingkmen kaba khraw” jong ka dohnud jong u; hynrei haba ka jingbymman ka la poi, um shym la “kmen” shuh, bad u “shong marwei namar” ka “kti” jong U Blei. Ka kti jong U Blei ka la tap ïa “ka jingbakla ha ki katto katne ki nombor,” bad kumta ka la pynlong ïa u Jeremiah ban pyrkhat ba lehse U Blei u la lamler. Ka jingkular kaba la ai ha u Jeremiah ka long ba lada un “phai biang,” na ka jingsngewsih jong u, U Blei un pynlong ïa u Jeremiah kum “ka shyntur” jong U Blei. Lada u Jeremiah un phai sha U Blei na ka jingbymman jong u bad un ithuh ba u don ha ka por jingïai-ap jong ka pharshi shaphang ki shiphew tylli ki sotti, U Blei un pyndonkam ïa u kum u nongrah ktien uba shnong ha ka jaka jong U, uba yn ithuh thikna katno ka por ba ka jingïohi paw ka dei ban wan bad ym jingïai-ap shuh.

The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.

កិច្ចបំណងនៃការរៀបរាប់អង្គហេតុទាំងនេះនៅទីនេះ គឺដើម្បីបញ្ជាក់ថា ជាមួយនឹងសារទាំងអស់របស់ទេវតា ការ «មកដល់» និងការ «ប្រទានអំណាច» របស់សារទាំងនោះ បង្ហាញសារមួយអំពីជីវិតឬមរណភាព ដែលបង្កើតអ្នកថ្វាយបង្គំពីរប្រភេទ។ ទេវតាទាំងបី គឺជាបីជំហាននៃដំណើរការសាកល្បងមួយដែលរីកចម្រើនជាបន្តបន្ទាប់។ អ្វីដែលសំខាន់ជាងនេះសម្រាប់ចំណុចដែលយើងមានបំណងបញ្ជាក់ គឺថា ទោះបីជាការយល់ដឹងអំពីផ្គរលាន់ទាំងប្រាំពីរ ត្រូវបានទទួលស្គាល់ភ្លាមៗបន្ទាប់ពីការមកដល់នៃ «ពេលវេលាចុងបញ្ចប់» នៅឆ្នាំ 1989 នៅពេលដែលខចុងក្រោយប្រាំមួយនៃព្រះគម្ពីរដានីយ៉ែល ត្រូវបានបើកត្រា ដោយប្រកាសអំពីការបិទបញ្ចប់នៃការជំនុំជម្រះក្តីក៏ដោយ ក៏នៅមានការបើកត្រាមួយទៀតនៃផ្គរលាន់ទាំងប្រាំពីរ នៅចុងបញ្ចប់នៃប្រវត្តិសាស្ត្ររបស់ទេវតាទីបី។

The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.

Historia ya mwanzo wa Uadventista huanza kwa kufunuliwa kwa malaika wa kwanza mwaka 1798, na huisha kwa kufunuliwa kwa ukweli ambao Bwana aliufunika kwa mkono Wake ili kuleta kukatishwa tamaa. Kisha akaondoa mkono Wake (akaufunua), na akaufunua ujumbe wa wakati wa kukawia.

The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.

ប្រវត្តិនៃការបញ្ចប់អាដវេនទីស៊ីមចាប់ផ្ដើមនៅពេលការបើកត្រាសាររបស់ទេវតាទីបីក្នុងឆ្នាំ 1989 ហើយវាបញ្ចប់ដោយការបើកត្រាសេចក្ដីពិតមួយដែលព្រះអម្ចាស់បានដាក់ព្រះហស្តរបស់ទ្រង់គ្របពីលើ ដើម្បីបង្កើតការខកចិត្តមួយ។ ឥឡូវនេះ ទ្រង់កំពុងដកព្រះហស្តរបស់ទ្រង់ចេញ ដូច្នេះកំពុងបើកត្រាសារអំពីការខកចិត្តលើកទីមួយ និងរយៈពេលពន្យារពេល។ ទ្រង់កំពុងបើកត្រាគោលបំណងនៃថ្ងៃទី 18 ខែកក្កដា ឆ្នាំ 2020។

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Ngokunjalo ithi iNkosi, Ukuba uyabuya, khona-ke ngiyakubuyisa futhi, futhi uyakuma phambi kwami; futhi uma ukhipha okuyigugu kokuyichilo, uyakuba njengomlomo wami; mababuyele kuwe, kodwa wena ungabuyeli kubo. Futhi ngiyakukwenza kulesi sizwe ube njengodonga oluqinile lwethusi; bayakulwa nawe, kodwa abayikukunqoba; ngokuba mina nginawe ukukusindisa nokukukhulula, isho iNkosi. Futhi ngiyakukukhulula esandleni sababi, futhi ngiyakukuhlenga esandleni sabesabekayo. Jeremiya 15:19–21.

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