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

Kitabu cha Danieli - Nambari Mia Moja na Tatu

Unlocking Prophecy: Understanding the Triple Application of Prophetic Frameworks

ᱯᱨᱚᱯᱷᱮᱥᱤ ᱩᱫᱩᱜ ᱠᱚᱣᱟ: ᱯᱨᱚᱯᱷᱮᱛᱤᱠ ᱯᱷᱨᱮᱢᱣᱟᱨᱠ ᱠᱚᱨ ᱛᱮᱹᱞᱤᱭᱟ ᱯᱨᱭᱚᱜ ᱧᱮᱞ ᱵᱩᱡᱷᱟᱹᱣ

Author

Jeff Pippenger

Published

February 29, 2024

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We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.

Ti khatna hrilhlawhna hman dan pathum chungchang kan ngaihtuah tawh a. Hei hi kan tih chhan chu, Lalpa’n Daniel bung 11-a changhnem hnihparuk hnuhnungte chu kum 1989-a “tawp hun”ah Soviet Union a tlu chuan a hawn chhuah ta tih hriatna nei tura a ni a; chu chuan Pathian mite khanglai chu fiahna atana hman tur “hriatna punna” a siam a ni.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Lalu Ia berkata, “Pergilah, Daniel, sebab firman-firman itu tetap tertutup dan termeterai sampai pada waktu kesudahan. Banyak orang akan disucikan, dan dibuat putih, dan diuji; tetapi orang-orang fasik akan berlaku fasik; dan tidak seorang pun dari orang-orang fasik itu akan mengerti; tetapi orang-orang bijaksana akan mengerti.” Daniel 12:9, 10.

Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).

Bila sahaja suatu kebenaran dimeteraibukakan oleh Singa dari suku Yehuda, Iblis berusaha untuk menentang pekhabaran itu. Tentangan yang dikemukakan terhadap kebenaran-kebenaran yang dinyatakan dalam ayat-ayat terakhir Daniel sebelas telah memaksa suatu penyelidikan yang lebih mendalam terhadap kebenaran-kebenaran yang berkaitan dengan ayat-ayat tersebut, supaya suatu pembelaan yang dikuduskan terhadap kesalahan-kesalahan yang dikemukakan untuk meruntuhkan kebenaran-kebenaran yang telah dinyatakan itu tidak dapat bertahan. Salah satu prinsip yang telah dibawa kepada terang di tengah-tengah perdebatan itu ialah penerapan rangkap tiga bagi nubuatan. Pada mulanya hal itu dikenali berhubung dengan keperluan untuk tepat tentang apa yang diwakili oleh “yang sehari-hari” dalam kitab Daniel (kepaganan), dan sejarah yang benar yang berkaitan dengan “pelenyapan yang sehari-hari” (508 TM).

The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.

Ukuqondwa kwamandla amathathu enza incithakalo njengohlaka lwesiprofetho, okuhambisana nohlaka lwesiprofetho lwamaMillerite olwalungamandla amabili okuqala enza incithakalo, kanye nokuhlonzwa kwamaMillerite kokuthi “okuqhubekayo” kungubuqaba, kwanikeza umlando ovumelana namavesi ayisithupha okugcina kaDaniyeli ishumi nanye, njengoba uDade White athi kwakufanele kube njalo. Ngalokho, ukumelana nolwazi olwalungakadalulwa ngesikhathi sokuphela ngo-1989 kwaveza ukukhanya okukhulu ngokwengeziwe, njengoba ulwazi lwanda, futhi kwaphinde kwahlonza imithetho ethile eqondile yenhlangano yengelosi yesithathu, eyayihambisana nokuthuthuka kwemithetho ethile yesiprofetho eyayiqoqiwe futhi yasetshenziswa enhlanganweni yengelosi yokuqala nguWilliam Miller.

We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.

Kami telah mempertimbangkan penerapan rangkap tiga dari ketiga Roma, ketiga kejatuhan Babel, dan ketiga Elia, dan kini sedang membahas ketiga utusan yang mempersiapkan jalan bagi Utusan Perjanjian. Kami telah mengenali adanya tumpang tindih dan kesejajaran yang erat antara ketiga Roma dengan ketiga kejatuhan Babel, dan juga kesejajaran yang erat dengan ketiga Elia serta ketiga utusan yang mempersiapkan jalan. Pada hari-hari terakhir, William Miller dan Future for America sama-sama melambangkan Elia yang ketiga dan juga utusan ketiga yang mempersiapkan jalan. Yesus senantiasa menggambarkan akhir suatu perkara dengan permulaannya, dan pergerakan malaikat pertama sejajar dengan pergerakan malaikat ketiga.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Nyame ama Nkuranhyɛ a ɛwɔ Adiyisɛm 14 no wɔn faako wɔ nkɔmhyɛ no mu, na wɔn adwuma rentwa mu da kosi sɛ asaase yi abakɔsɛm no bɛba awiei. Ɔbɔfo a odi kan ne nea ɔto so abien no nkuranhyɛ da so ara yɛ nokware ma saa bere yi, na ɛsɛ sɛ wɔne nea edi so yi kɔ so bom kɔ sɛnea nsensanee no tu mmirika pɛpɛɛpɛ. Ɔbɔfo a ɔto so abiɛsa no de ne kɔkɔbɔ no bɔ dawuru dennen so. ‘Eyinom akyi no,’ Yohane kae no, ‘mihuu ɔbɔfo foforo bi sɛ ofi ɔsoro sianee, a na ɔwɔ tumi kɛse, na n’anuonyam maa asaase no hann.’ Wɔ saa hann a ɛhyerɛn yi mu no, nkuranhyɛ abiɛsa no nyinaa hann no abom.” The 1888 Materials, 803, 804.

The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”

Mouvement ya mangeloi ya liboso mpe ya mibale etambwisamaki na William Miller. Ndeko mwasi White azali koyeba Miller lokola “motindami oyo aponami.”

> “William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.

> “William Miller u ne a tšoenya ’muso oa Satane, ’me sera se seholo sa leka eseng feela ho thibela phello ea molaetsa, empa le ho timetsa lenģosa ka bolona.” Spirit of Prophecy, volume 4, 219.

She also identifies that Miller had been typified by both Elijah and John the Baptist.

Dia juga mengenal pasti bahawa Miller telah dilambangkan oleh kedua-dua Elia dan Yohanes Pembaptis.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.

> “ବହୁ ସହସ୍ର ଲୋକ ୱିଲିଅମ୍ ମିଲରଙ୍କ ଦ୍ୱାରା ପ୍ରଚାରିତ ସତ୍ୟକୁ ଗ୍ରହଣ କରିବାକୁ ପ୍ରେରିତ ହେଲେ, ଏବଂ ଏଲୀୟାଙ୍କ ଆତ୍ମା ଓ ଶକ୍ତିରେ ଦେବଙ୍କ ସେବକମାନେ ଏହି ସନ୍ଦେଶ ଘୋଷଣା କରିବା ପାଇଁ ଉତ୍ଥାପିତ ହେଲେ। ଯେପରି ଯୀଶୁଙ୍କ ଅଗ୍ରଦୂତ ଯୋହନ, ସେପରି ଏହି ଗମ୍ଭୀର ସନ୍ଦେଶ ପ୍ରଚାର କରୁଥିବାମାନେ ଗଛର ମୂଳରେ କୁଠାର ରଖିବାକୁ ଏବଂ ମନୁଷ୍ୟମାନଙ୍କୁ ପଶ୍ଚାତ୍ତାପଯୋଗ୍ୟ ଫଳ ଉତ୍ପନ୍ନ କରିବାକୁ ଆହ୍ୱାନ କରିବାରେ ବାଧ୍ୟ ବୋଧ କରିଥିଲେ।” Early Writings, 233.

John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.

Yohanes Pembaptis, yang menurut Yesus adalah Elia yang kedua, juga adalah utusan pertama yang harus mempersiapkan jalan bagi Utusan Perjanjian itu. Oleh sebab itu, jelaslah bahwa pergerakan malaikat ketiga akan memiliki seorang “utusan pilihan.” Utusan itu telah dilambangkan terlebih dahulu oleh Elia, Yohanes Pembaptis, dan William Miller. Bersama-sama dengan Miller, kedua utusan pilihan itu melambangkan permulaan dan pengakhiran pergerakan ketiga malaikat dalam Wahyu empat belas, dan dengan demikian, bersama-sama mereka melambangkan baik Elia yang ketiga maupun utusan ketiga yang harus mempersiapkan jalan bagi Utusan Perjanjian itu.

To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.

Go gana molaetsa wa morongwa yo o tlhophilweng wa tshimologo kgotsa wa bokhutlo ke loso, mme molaetsa wa Future for America o ikaegile ka tiriso ya boporofeti ya “mola ka mola,” e leng mokgwa wa pula ya morago. Ka tiriso ya “mola ka mola” go tlhomamisiwa gore mokgatlho wa ba-Millerite e ne e le sesupo sa mokgatlho wa Future for America. Letshwao la tsela mo hisitoring ya ba-Millerite ke William Miller, “morongwa yo o tlhophilweng.” Go gana letshwao leo la tsela ke go gana molaetsa; jalo go tlhomamisiwa ka tshimologo le bokhutlo jwa Bo-Adventist, gore go gana morongwa gape ke go gana molaetsa, gonne molaetsa o supa morongwa yo o tlhophilweng. Ka jalo, go gana molaetsa ke go gana morongwa, le ka fa letlhakoreng le lengwe. Ntle le motantshi, ga go na motantsho.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. 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. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering 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.

> “Ndzi tlheriseriwe endzhaku eka ku twarisiwa ka ku ta ko sungula ka Kriste. Yohane a rhumeriwile hi moya ni matimba ya Eliya leswaku a lunghiselela ndlela ya Yesu. Lava va alaka vumbhoni bya Yohane a va pfunekanga hi tidyondzo ta Yesu. Ku kaneta ka vona rungula leri a ri tivisa ku ta ka Yena ku va vekile laha va nga ha kotangiki ku amukela hi ku olova vumbhoni lebyi tiyeke swinene bya leswaku a a ri Mesiya. Sathana u kongomisile lava alaka rungula ra Yohane leswaku va ya emahlweni swinene, va fika eku aleni ni eku vambiweni ka Kriste emhandzini. Hi ku endla sweswo va tiveke endhawini leyi va nga kotangiki ku amukela nkateko hi siku ra Pentekosta, leri a ri ta va dyondzisa ndlela yo nghena endhawini yo kwetsima ya le tilweni. Ku handzuriwa ka khetheni ra tempele ku kombisile leswaku magandzelo ni milawu ya vukhongeri bya Vayuda a swi nga ha ta amukeriwa. Gandzelo lerikulu a ri humesiwile naswona a ri amukeriwile, kutani Moya lowo Kwetsima lowu xikeke hi siku ra Pentekosta wu susile miehleketo ya vadyondzisiwa eka xivandla xo kwetsima xa laha misaveni wu yi yisa eka xa le tilweni, laha Yesu a ngheneke kona hi ngati ya Yena n’wini, leswaku a tlhela a chulula ehenhla ka vadyondzisiwa va Yena mikateko ya ku rivaleriwa ka Yena. Kambe Vayuda va siyiwile emunyameni lowu heleleke. Va lahlekeriwe hi ku vonakala hinkwako loku a va nga ta va na kona malunghana ni kungu ra ku ponisiwa, naswona va ya emahlweni va tshemba magandzelo ni minyikelo ya vona leyi nga pfuniki nchumu. Xivandla xo kwetsima xa le tilweni a xi siviwile xa laha misaveni, kambe a va nga ri na vutivi bya ku cinca loku. Hikwalaho a va nga ka va nga pfuneki hi vuyimeri bya Kriste endhawini yo kwetsima.

> “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, 259–261.

> “Ba bantši ba lebelela ka letšhogo tsela yeo Bajuda ba ilego ba gata ka yona ge ba gana le go bapola Kriste; gomme ge ba bala histori ya go sotlwa ga Gagwe ka tsela ya dihlong, ba nagana gore ba a Mo rata, le gore nkabe ba se ba Mo latola bjalo ka ge Petro a dirile, goba ba Mo bapola bjalo ka ge Bajuda ba dirile. Eupša Modimo, yo a balago dipelo tša bohle, o tlišitše lerato leo ba bego ba ipolela gore ba le kwa go Jesu tekong. Legodimo ka moka le ile la lebelela ka kgahlego e tseneletšego kamogelo ya molaetša wa morongwa wa pele. Eupša ba bantši bao ba bego ba ipolela gore ba rata Jesu, le bao ba ilego ba tšholla megokgo ge ba bala kanegelo ya sefapano, ba ile ba kwera ditaba tše dibotse tša go tla ga Gagwe. Legatong la go amogela molaetša ka lethabo, ba ile ba bolela gore ke bofora. Ba ile ba hloya bao ba ratago go bonagala ga Gagwe gomme ba ba tswalelela ka ntle ga dikereke. Bao ba gannego molaetša wa pele ba be ba ka se holege ka wa bobedi; le gona ga se ba holega ka mokgoši wa bošego-gare, woo o bego o tshwanetse go ba lokišetša go tsena le Jesu ka tumelo lefelong le lekgethwa-kgethwa la sehalalelo sa legodimong. Gomme ka go gana melaetša ye mebedi ya pele, ba fifaditše kwešišo ya bona kudu mo ba sa kgonego go bona seetša molaetšeng wa morongwa wa boraro, woo o bontšhago tsela ya go ya lefelong le lekgethwa-kgethwa. Ke bone gore bjalo ka ge Bajuda ba ile ba bapola Jesu, le dikereke tša leina fela di bapotše melaetša ye, ka gona ga ba na tsebo ya tsela ya go ya lefelong le lekgethwa-kgethwa, gomme ba ka se holege ka poelano ya Jesu moo. Bjalo ka Bajuda, bao ba bego ba neela dihlabelo tša bona tše di se nago mohola, le bona ba neela dithapelo tša bona tše di se nago mohola phapošing yeo Jesu a e tlogetšego; gomme Sathane, a thabetše thetšo ye, o ikhupetša semelo sa bodumedi, gomme o gogela menagano ya Bakriste ba ba ipolelago go yena ka noši, a šoma ka maatla a gagwe, dipontšho tša gagwe le dimakatšo tša maaka, gore a ba tlemaganye moreong wa gagwe.” Early Writings, 259–261.

Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.

“Tlotlhang ba gana bohlatse jwa ga Johane ba ne ba se ka ba solegelwa molemo ke dithuto tsa ga Jesu,” mme ba ba “ganneng molaetsa wa ntlha ba ne ba ka se solegelwe molemo ke wa bobedi; le gone ba ne ba se ka ba solegelwa molemo ke selelo sa bosigogare.” Bodiredi jwa ga Johane bo ne jwa etelela pele kolobetso ya ga Keresete, yo go se kae morago ga moo a neng a phepafatsa tempele kwa tshimologong ya bodiredi jwa Gagwe. Bodiredi jwa ga Miller bo ne jwa baakanyetsa gore Keresete a itshekise bomorwa Lefi fa A ne a tla ka tshoganyetso ka October 22, 1844. Mo go mongwe le mongwe wa basupi bao ba babedi, go gana morongwa yo o baakanyang tsela go lekana le loso.

The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.

আশ্বাসের দূতরূপে খ্রিষ্ট তাঁর কর্মে যে পরিশোধন ও শুদ্ধিকরণ সম্পন্ন করেছিলেন, তার উদ্দেশ্য ছিল এমন এক জনগোষ্ঠীকে উত্থাপন করা, যারা জগতের কাছে পরিত্রাণের বার্তা বহন করার কাজ সম্পন্ন করবে। এই কাজটি সেই সময়পর্বের পূর্বেই সম্পন্ন হয়, যা সেই সময়কে নির্দেশ করে যখন নির্বাহী বিচার শুরু হয়। শিষ্যদের ইতিহাসে যিরূশালেমের ধ্বংস নির্বাহী বিচারের প্রতিনিধিত্ব করে, আর অ্যাডভেন্টবাদ সেই কাজ সম্পন্ন করার তাদের দায়িত্ব থেকে মুখ ফিরিয়ে নিয়েছিল; কিন্তু প্রভু তাদের একত্রে সমবেত করার চেষ্টা করেছিলেন। তিনি তাঁর লোকদেরকে 1850 চার্ট প্রকাশ করতে পরিচালিত করেছিলেন, যা সেই বার্তার চিত্ররূপ উপস্থাপনা ছিল, যে বার্তা তারা জগতের কাছে বহন করতে পারত।

> “It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.

> “Adalah bukan kehendak Tuhan bahwa Israel harus mengembara empat puluh tahun di padang gurun; Ia menghendaki untuk memimpin mereka langsung ke tanah Kanaan dan menegakkan mereka di sana sebagai suatu umat yang kudus dan berbahagia. Tetapi ‘mereka tidak dapat masuk oleh karena ketidakpercayaan.’ Ibrani 3:19. Oleh karena kemurtadan dan apostasi mereka, mereka binasa di padang gurun, dan orang-orang lain dibangkitkan untuk memasuki Tanah Perjanjian. Demikian pula, bukanlah kehendak Tuhan bahwa kedatangan Kristus harus tertunda begitu lama dan umat-Nya harus tinggal begitu banyak tahun di dunia dosa dan dukacita ini. Tetapi ketidakpercayaan memisahkan mereka dari Tuhan. Karena mereka menolak untuk melakukan pekerjaan yang telah Ia tetapkan bagi mereka, orang-orang lain dibangkitkan untuk memberitakan pekabaran itu. Dalam belas kasihan kepada dunia, Yesus menangguhkan kedatangan-Nya, supaya orang-orang berdosa beroleh kesempatan untuk mendengar amaran itu dan menemukan di dalam Dia suatu perlindungan sebelum murka Tuhan dicurahkan.” The Great Controversy, 458.

Had Adventism only held fast their faith, “their work would have been completed.”

Sekiranya Adventisme tetap berpegang teguh pada iman mereka, “pekerjaan mereka sudah pun selesai.”

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Ka Adventist-te, hadien ka jingbym jop kaba khraw ha u snem 1844, ki la bat skhem ïa ka jingngeit jong ki bad bteng ban bud lang kum kawei ha ka jingialam ba plie ka jingïarap ba kyrpang jong U Blei, da kaba pdiang ïa ka khubor jong u angel uba lai bad ha ka bor jong U Mynsiem Bakhuid da kaba pynbna ïa ka sha ka pyrthei, kin sa la ïohi ïa ka jingïapynim jong U Blei, U Trai un sa la trei da ka bor kaba khraw ryngkat bad ka jingtrei shitom jong ki, ïa ka kam yn sa la pyndep, bad U Khrist un sa la wan lypa ban pdiang ïa ki briew jong U sha ka jingïoh nong jong ki. Hynrei ha kata ka por jong ka jingartatien bad ka jingbym skhem kaba la bud ïa kata ka jingbym jop, bun na kiba ngeit Advent ki la pyllait noh ïa ka jingngeit jong ki.... Kumta ïa ka kam la pynslem, bad ïa ka pyrthei la ieh ha ka jingdum. Lada ka jinglong Adventist baroh kawei ka la ïatylli halor ki hukum jong U Blei bad ka jingngeit jong U Jisu, katno shibun ka jingïapher kan sa la don ha ka histori jong ngi!” Evangelism, 695.

In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”

Pada Musim Semi tahun 1844, Utusan Perjanjian itu menyucikan gerakan kaum Millerit, lalu pada Musim Gugur membawa pekabaran malaikat yang ketiga. Miller, pekabarannya, dan gerakan yang diwakilinya, telah menggenapi perumpamaan tentang kesepuluh anak dara. Pada pertemuan perkemahan di Exeter, NH, pekabaran Seruan Tengah Malam tiba, dan dalam dua bulan yang singkat diperlihatkan anak-anak dara yang manakah yang mempunyai minyak. Kedua golongan itu dinyatakan, dan malaikat yang ketiga datang dengan suatu pekabaran di tangannya yang harus dimakan, tetapi anak-anak dara yang bijaksana itu “menyerahkan iman mereka” dalam “masa keraguan dan ketidakpastian.”

The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”

“ꯑꯔꯨꯄ ꯑꯃꯁꯨꯡ ꯃꯥꯡꯂꯕ ꯃꯇꯝ” ꯍꯥꯏꯕꯁꯤ ꯃꯍꯥꯛꯀꯤ ꯁꯤꯕꯥ ꯃꯇꯨꯡꯗ ꯁꯤꯁꯥ ꯂꯩꯔꯤꯕꯁꯤꯡꯅ ꯈꯨꯗꯝ ꯑꯣꯏꯅ ꯎꯠꯂꯝꯃꯤ, ꯑꯗꯨꯕꯨ ꯑꯍꯨꯝꯁꯨꯕ ꯅꯨꯃꯤꯠꯇ ꯃꯍꯥꯛꯅ ꯃꯍꯥꯛꯀꯤ ꯑꯍꯣꯡꯕꯗꯒꯤ ꯑꯔꯧꯕ ꯋꯥꯔꯣꯜ ꯃꯍꯥꯛꯀꯤ ꯁꯤꯁꯥ ꯂꯩꯔꯤꯕꯁꯤꯡꯗ ꯍꯥꯡꯗꯣꯛꯄ ꯍꯧꯖꯤꯛꯈꯤ, ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏꯅ “ꯃꯈꯣꯏꯒꯤ ꯑꯥꯁꯥ ꯄꯤꯕ ꯊꯥꯗꯣꯛꯄ” ꯇꯧꯗꯦ। ꯑꯍꯥꯅꯕ ꯑꯃꯁꯨꯡ ꯑꯅꯤꯁꯨꯕ ꯏꯪꯒꯤ ꯄꯥꯎꯖꯦꯜꯒꯤ ꯂꯃꯥꯏꯗ ꯂꯩꯕ ꯋꯥꯔꯤ ꯂꯥꯛꯄ ꯆꯥꯎꯈꯠꯄ ꯅꯨꯄꯤꯁꯤꯡꯒꯤ “ꯑꯔꯨꯄ ꯑꯃꯁꯨꯡ ꯃꯥꯡꯂꯕ ꯃꯇꯝ” ꯑꯗꯨ ꯆꯍꯤ ꯑꯍꯨꯝ ꯔꯣꯝꯃꯗ ꯃꯈꯥ ꯆꯠꯊꯩ, ꯃꯇꯝ ꯑꯗꯨꯗ ꯄ꯭ꯔꯚꯨꯅ ꯁꯤꯁꯇꯔ ꯋꯥꯏꯠꯇ ꯃꯍꯥꯛꯅ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯌꯣꯏꯒꯤ ꯑꯁꯦꯟꯕ ꯃꯄꯨꯟꯁꯤ ꯑꯃꯨꯛꯇ ꯈꯣꯝꯖꯤꯟꯅꯕꯒꯤꯗꯃꯛ ꯃꯍꯥꯛꯀꯤ ꯈꯨꯠ ꯊꯥꯔꯛꯈꯤꯕ ꯎꯠꯄꯤꯈꯤ। ꯃꯍꯥꯛꯅ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯌꯣꯏꯁꯤꯡꯕꯨ ꯃꯈꯣꯏꯒꯤ ꯄꯥꯎꯁꯦꯟ ꯊꯕꯛ ꯍꯧꯖꯤꯟꯅꯕ ꯂꯝꯍꯥꯡꯈꯤ, ꯑꯃꯁꯨꯡ ꯍꯕꯛꯀꯨꯛꯀꯤ ꯑꯅꯤꯁꯨꯕ ꯇꯦꯕꯜ ꯁꯦꯝꯒꯠꯄꯒꯤꯗꯃꯛ ꯄꯨꯏ, ꯑꯗꯨꯕꯨ “ꯑꯦꯗꯚꯦꯟꯠ ꯇꯧꯔꯤꯕ ꯃꯤꯄꯨꯝ ꯑꯃꯥꯗꯤ ꯃꯈꯣꯏꯒꯤ ꯑꯥꯁꯥ ꯄꯤꯕ ꯊꯥꯗꯣꯛꯈꯤ.... ꯃꯁꯤ ꯃꯔꯝꯅ ꯊꯕꯛ ꯑꯗꯨ ꯁꯣꯛꯍꯜꯂꯛꯈꯤ, ꯑꯃꯁꯨꯡ ꯃꯥꯂꯦꯝ ꯑꯗꯨ ꯑꯃꯥꯡꯕꯗ ꯊꯝꯂꯛꯈꯤ।”

In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”

ปี ค.ศ. 1849 วิลเลียม มิลเลอร์ ผู้สื่อข่าวที่ทรงเลือกไว้แห่งข่าวสารของทูตสวรรค์องค์ที่หนึ่งและองค์ที่สอง ได้ถึงแก่อสัญกรรมแล้ว หากหญิงพรหมจารีที่มีปัญญาแห่งวันที่ 22 ตุลาคม ค.ศ. 1844 ได้ “ยึดมั่นในความเชื่อของตนและดำเนินต่อไปอย่างพร้อมเพรียงกันในพระญาณสอดส่องที่กำลังเปิดเผยของพระเจ้า” องค์พระผู้เป็นเจ้าก็คงจะทรงยกผู้สื่อข่าวอีกผู้หนึ่งขึ้นมาในจิตวิญญาณและฤทธิ์เดชของเอลียาห์ แต่ทว่า “การเสด็จมาของพระคริสต์” ได้ “ล่าช้าออกไป และประชากรของพระองค์” ก็จะ “ในทำนองเดียวกัน” กับอิสราเอลโบราณ “คงอยู่” “อีกหลายปีในโลกแห่งบาปและความโศกเศร้านี้”

One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.

Selepas seratus dua puluh enam tahun dari pemberontakan tahun 1863, Tuhan membangkitkan utusan pilihan malaikat yang ketiga. Pekerjaannya adalah, baik untuk menyediakan jalan bagi Utusan Perjanjian supaya dengan tiba-tiba datang ke bait-Nya dan masuk ke dalam hubungan perjanjian dengan seratus empat puluh empat ribu orang, pada adegan-adegan penutup penghakiman penyiasatan, mahupun untuk menyampaikan suatu pekabaran yang menghadapi kesatuan rangkap tiga Ahab, Izebel dan nabi-nabinya dalam tempoh Penghakiman Eksekutif, yang bermula pada undang-undang Ahad yang akan segera datang.

The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.

Mungwana wa wuṱaru ane a lugiselela nḓila u imela mushumo, mulaedza, muḓinḓa, na muvhili wa vhathu nga tshifhinga tsha zwine zwa khou fhedzisela kha Khaṱhulo ya u Sedzulusa. Elia wa wuṱaru u imela mushumo, mulaedza, muḓinḓa na muvhili wa vhathu nga tshifhinga tsha zwine zwa khou fhedzisela kha Khaṱhulo ya u Ita. Mulaedza wa muḓinḓa ane a lugiselela nḓila, na mulaedza wa Elia, ndi mulaedza wa wawuṱaru kha maṱungu mararu a Nzumbululo ndima dza malo u swika kha fumi na nthihi.

In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”

इतिहासमा बाटो तयार गर्ने दूतद्वारा प्रतिनिधित्व गरिएको प्रसङ्गमा, तेस्रो धिक्कारको सन्देशले त्यो तुरहीलाई प्रतिनिधित्व गर्दछ, जसले लाओडिकीया-सम्बन्धी एडभेन्टवादलाई “आगोमा जाँचिएको सुन मबाट किन, ताकि तँ धनी होस्; र सेतो वस्त्र, ताकि तँ पहिरिन सकून्, र तेरो नग्नताको लाज प्रकट नहोस्; अनि तेरा आँखामा आँखा-लेप लगाऊ, ताकि तँ देख्न सकून्” भनी बोलाउँछ। यो परमेश्वरको प्रेमको सन्देश हो, जसले परमेश्वरका जनलाई तिनीहरूका अपराधहरू देखाउँछ, किनकि “जति जनालाई” उहाँ प्रेम गर्नुहुन्छ, तिनीहरूलाई उहाँ “हप्काउनुहुन्छ र ताडना दिनुहुन्छ।” यो ख्रीष्टको धार्मिकताको सन्देश हो, जसले मानिसहरूलाई उहाँको चरित्र स्वीकार गर्न बोलाउँछ; यही चरित्र त्यो समयावधिमा प्रकट हुन्छ, जब करारका दूतले आत्माको मन्दिर शुद्ध पार्ने कार्य पूरा गरिरहनुभएको हुन्छ, र त्यसकारण उहाँले आफूले प्रेम गर्नुभएकाहरूलाई उहाँकै चरित्र प्रकट गर्न तथा “यसकारण उत्साही होओ, र पश्चात्ताप गर,” भनी बोलाउनुहुन्छ, किनकि उहाँ “त्यस” प्रबन्धको “ढोकामा” हुनुहुन्छ, जसले अनुग्रहको समयको समाप्तिलाई प्रतिनिधित्व गर्दछ, जहाँ उहाँले लाओडिकीया-सम्बन्धी एडभेन्टवादलाई आफ्नो “मुखबाट उकेलिदिनुहुनेछ।” त्यो प्रबन्धगत “ढोका” त्यही ढोका हो, जसलाई उहाँ “खोल्नुहुन्छ, र कुनै मानिसले बन्द गर्न सक्दैन; र बन्द गर्नुहुन्छ, र कुनै मानिसले खोल्न सक्दैन।”

There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.

Ɱⰹ ⰲⰰⱃⰲⰰⱃⰰ ⱃⰻⱌⰰⱀ ⱁⰹⰶⰰⱀⰰ ⱅⰰⰽⱏⰽⰰ ⰲⰰ “line upon Line,” ⰰⰽⰰ ⰼⰰⰻ ⰼⰰ ⱅⰰⱃⰰⰺⱀⰰ ⰽⰰ ⰲⰰⱃⰲⰰⱃⰰ ⱃⰻⱌⰰⱀ ⱁⰹⰶⰰⱀ ⰿⰰⱃⰻⰽⰰⱅⰰ. Ⰽⰰⰳⰰ ⱅⰰⰽⱏⰽⰰ ⰲⰰⱃⰲⰰⱃⰰ, ⰽⰰ ⱀⰻⱌⰰⱀⰰ ⱀⰰ ⰿⰹⰻⱀⰰ ⱁⰾⰰⰼⰻⱅⰰ ⰳⰰ ⰿⰻⰻⱌⰰⰽⰰ ⱀⰰ Investigative ⰰⰽⰰ Executive Judgment, ⰽⰰ ⱅⰰⰽⱏⰽⰰ ⰱⰰ ⱅⰰⰻⰼⰻ ⱁⰹⰶⰰⱀ ⱀⰰ Sunday law ⰽⰰ ⱅⰰⰿⰱⱁⰽⰰ. Ⰽⰰ ⱅⰰⰽⱏⰽⰰ ⰲⰰⱃⰲⰰⱃⰰ ⱅⰰⰽⰰ ⰰⱀⰰⱃⰰ ⰼⰰ Pentecost ⱅⰻⱄⰰⰼⰰ ⱀⰰ Sunday law ⰽⰰ ⱅⰰⰿⰱⱁⰽⰰ ⱁⰹⰶⰰⱀ ⰽⰰ United States. Ⰰⰹⰻⰽⰰ ⱅⰰⱄⰰⱁⰾⱁⰽⰰ ⱀⰰ ⰿⰹⰻⰽⱁⰽⰰ ⱁⰹⰶⰰⱀ ⰽⰰ third messenger ⰽⰰ ⱅⰰⱀⰳⰰⱃⰰ ⰾⰰ ⱅⰰⱀⰳⰰ ⰽⰰⱅⰰ ⱃⰻⰽⱁⰽⰰ ⰰⱅⰰ ⱄⰻⰿⰱⱁⰾ ⰽⰰ Investigative Judgment, ⰰⰽⰰ ⱀⰰ third Elijah ⱅⰰⱃⰰ ⱄⰻⰿⰱⱁⰾ ⰽⰰ Executive Judgment, ⰰⱅⰰ ⱅⰰⱄⰰⱁⱃⰰ ⰼⰰ ⰲⰰⱃⰲⰰⱃⰰ ⱃⰻⱌⰰⱀ ⱁⰹⰶⰰⱀ.

We will continue this study in the next article.

Akugogodisa thuto eno mo setlhogong se se latelang.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> “Leingelosi elihlanganyela ekumemezeleni isigijimi sengwelelosi yesithathu liyakukhanyisa umhlaba wonke ngenkazimulo yalo. Lapha kuprofethwa umsebenzi wobubanzi bomhlaba wonke nowamandla angajwayelekile. Inhlangano ye-Advent ka-1840–44 yaba ukubonakaliswa okukhazimulayo kwamandla kaNkulunkulu; isigijimi sengwelelosi yokuqala sathwalwa sayiswa kuzo zonke iziteshi zobuthunywa emhlabeni, futhi kwamanye amazwe kwaba khona intshisekelo enkulu kunazo zonke kwezenkolo eyake yabonakala kunoma yiliphi izwe selokhu kwaba khona iNguquko yekhulu leshumi nesithupha; kodwa lokhu kuyakwedlulwa yile nhlangano enamandla ngaphansi kwesixwayiso sokugcina sengwelelosi yesithathu.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> “Kerja itu akan serupa dengan kerja pada Hari Pentakosta. Sebagaimana ‘hujan awal’ telah dikurniakan, dalam pencurahan Roh Kudus pada permulaan Injil, untuk menyebabkan benih yang berharga itu bertunas, demikian juga ‘hujan akhir’ akan dikurniakan pada penutupnya untuk pemasakan tuaian. ‘Maka kita akan mengetahui, jikalau kita terus berusaha mengenal Tuhan: kedatangan-Nya telah tetap seperti fajar; dan Dia akan datang kepada kita seperti hujan, seperti hujan akhir dan hujan awal ke atas bumi.’ Hosea 6:3. ‘Sebab itu, hai anak-anak Sion, bersukacitalah dan bergembiralah dalam Tuhan, Allahmu; kerana Dia telah mengurniakan kepadamu hujan awal dengan secukupnya, dan Dia akan menurunkan bagimu hujan, hujan awal, dan hujan akhir.’ Joel 2:23. ‘Pada hari-hari terakhir, firman Allah, Aku akan mencurahkan Roh-Ku ke atas semua manusia.’ ‘Dan akan terjadi bahawa barangsiapa yang berseru kepada nama Tuhan akan diselamatkan.’ Acts 2:17, 21.”

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.

> “कार्य महत्‌ सुवार्ताको अन्त्यमा परमेश्वरको शक्तिको प्रकटता त्यसको आरम्भमा देखिएको भन्दा कम भएर हुनुहुँदैन। सुसमाचारको आरम्भमा अगिल्लो वर्षाको उण्डेलाइमा पूरा भएका भविष्यवाणीहरू यसको अन्त्यमा पछिल्लो वर्षामा फेरि पूरा हुनेछन्। यही हुन् ‘ताजगीका समयहरू’ जसतर्फ प्रेरित पत्रुसले हेर्दै यसो भनेका थिए: ‘यसकारण पश्चात्ताप गर, र फर्क, ताकि तिमीहरूका पापहरू मेटाइउन्, जब प्रभुको उपस्थितिबाट ताजगीका समयहरू आउनेछन्; अनि उहाँले येशूलाई पठाउनुहुनेछ।’ प्रेरित 3:19, 20।” The Great Controversy, 611.

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