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# The Book of Daniel - Number Seventy-Six

Kitap hante Daniel — Bilong Namba Seventi-Siks

Unsealing Prophecies: The Rejection of Light in 1856 and its Consequences

ማኅተሙ የተፈቱ ትንቢቶች፦ በ1856 የብርሃን መከልከል እና የዚህ ውጤቶች

Author

Jeff Pippenger

Published

February 9, 2024

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In 1856 the light of the “seven times” was unsealed and by 1863 that light was rejected. The prophet from Judah brought the light to wicked king Jeroboam, and Jeroboam rejected the light. Isaiah brought the same light to wicked king Ahaz, and he also rejected the light. For refusing the light associated with the pool of Shiloah, the kingdoms of both Jeroboam (the northern) and Ahaz (the southern) were taken into slavery by a king from the north in 723 BC, and 677 BC respectively.

Afe 1856 mu no, wɔbuee “mmere ason” no ho hann no ano, na eduui afe 1863 no, wɔpoo saa hann no. Odiyifo a ofi Yuda no de saa hann no brɛɛ ɔhene bɔne Yeroboam, na Yeroboam poo hann no. Yesaia de saa hann koro no ara brɛɛ ɔhene bɔne Ahas, na ɔno nso poo no. Esiane sɛ wɔampene hann a ɛbata Siloa subura no ho no nti, wɔde Yeroboam ahenni no nyinaa (atifi fam no) ne Ahas ahenni no nyinaa (anafo fam no) kɔɔ nkoasom mu, denam ɔhene bi a ofi atifi fam so, wɔ afe 723 ansa na Kristo reba, ne afe 677 ansa na Kristo reba, sɛnea ɛte no.

Moses, in Aaron’s rebellion; Isaiah with Ahaz and Jeremiah with other kings, represented the faithful of Millerite history who were all representing the messengers of light in the last-day rebellion. The “first” last-day crisis of 1863, and the “last” last-day crisis of the “great earthquake” of Revelation chapter eleven (the soon-coming Sunday law), are represented by all these prophetic lines. The prophet from Judah represents a prophet that backslid from his responsibility, and ends up buried in the same grave as apostate Protestantism. His death and his burial were in response to his choosing to eat and drink the diet of the lying prophet of Bethel.

Moses, dalam pemberontakan Harun; Yesaya bersama Ahaz dan Yeremia bersama raja-raja lainnya, melambangkan umat setia dalam sejarah Millerit, yang semuanya sedang melambangkan para pembawa pekabaran terang dalam pemberontakan pada akhir zaman. Krisis akhir zaman yang “pertama” pada tahun 1863, dan krisis akhir zaman yang “terakhir” berupa “gempa bumi besar” dalam Wahyu pasal sebelas (undang-undang hari Minggu yang segera datang), dilambangkan oleh semua garis nubuatan ini. Nabi dari Yehuda melambangkan seorang nabi yang murtad dari tanggung jawabnya, dan akhirnya dikuburkan dalam kubur yang sama dengan Protestanisme yang murtad. Kematian dan penguburannya terjadi sebagai akibat dari pilihannya untuk makan dan minum santapan dari nabi dusta di Betel.

The judgment of being overcome by the papacy (the king of Assyria) at the Sunday law, that was typified by the scattering of the northern and southern kingdoms of Jeroboam and Ahaz, aligns with the fate of the Judean prophet, for he died between a “lion” and an “ass.” The “lion” is the symbol of Babylon which in the last days is the papacy.

Penghakiman berupa ditaklukkan oleh kepausan (raja Asyur) pada hukum hari Minggu, yang dilambangkan oleh penyerakan kerajaan utara dan selatan pada zaman Yerobeam dan Ahas, sejalan dengan nasib nabi Yehuda itu, sebab ia mati di antara seekor “singa” dan seekor “keledai.” “Singa” adalah lambang Babel yang pada akhir zaman adalah kepausan.

> And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.

> Lalu terjadilah, sesudah ia makan roti dan sesudah ia minum, ia memasangkan pelana ke atas keledai baginya, yakni bagi nabi yang telah dibawanya pulang itu. Setelah orang itu pergi, seekor singa menjumpainya di jalan dan membunuhnya; mayatnya tergeletak di jalan, dan keledai itu berdiri di sampingnya, singa itu pun berdiri di dekat mayat itu. Maka lihatlah, orang-orang yang lewat melihat mayat itu tergeletak di jalan dan singa itu berdiri di dekat mayat itu; lalu mereka datang dan memberitahukannya di kota tempat nabi tua itu tinggal. Ketika nabi yang telah membawanya pulang dari jalan mendengar hal itu, berkatalah ia: “Itulah abdi Allah yang telah tidak taat kepada firman Tuhan; sebab itu Tuhan telah menyerahkannya kepada singa, yang telah mencabiknya dan membunuhnya, sesuai dengan firman Tuhan yang telah diucapkan-Nya kepadanya.” Lalu ia berkata kepada anak-anaknya: “Pasangkanlah pelana ke atas keledai bagiku.” Dan mereka memasangkannya. Kemudian ia pergi dan mendapati mayat itu tergeletak di jalan, dan keledai serta singa itu berdiri di dekat mayat itu; singa itu tidak memakan mayat itu dan tidak pula mencabik keledai itu. Lalu nabi itu mengangkat mayat abdi Allah itu dan meletakkannya ke atas keledai, kemudian membawanya kembali; maka datanglah nabi tua itu ke kota untuk meratapi dan menguburkannya. Ia membaringkan mayat itu di dalam kuburnya sendiri; dan mereka meratapinya, katanya: “Aduhai, saudaraku!” Maka terjadilah, sesudah ia menguburkannya, ia berkata kepada anak-anaknya: “Apabila aku mati, kuburkanlah aku di dalam kubur tempat abdi Allah itu dikuburkan; letakkanlah tulang-tulangku di samping tulang-tulangnya, sebab perkataan yang telah diserukannya demi firman Tuhan terhadap mezbah di Betel, dan terhadap segala rumah bukit pengorbanan yang ada di kota-kota Samaria, pasti akan terjadi.” 1 Raja-raja 13:11–32.

The Judean prophet died between two symbols. The lion is a symbol of Babylon, and modern Babylon in the last days is the King of the North, who comes to his end with none to help in Daniel chapter eleven, verse forty-five. The mark of his authority is the worship of the sun, which is the fourth abomination, and where the fourth generation of Laodicean Adventism is portrayed as bowing toward the sun in Ezekiel chapter eight. In Miller’s dream he was shown that not only did the jewels get scattered and covered up, but also that the casket itself, which represented the Bible, was also torn apart.

Moporofeta wa Yuda o swile gare ga maswao a mabedi. Tau ke leswao la Babilona, gomme Babilona ya sebjalebjale mehleng ya bofelo ke Kgoši ya Leboa, yo a tlago bofelong bja gagwe a se na yo a mo thušago go Daniele kgaolo ya lesome le tee, temana ya masomennehlano. Leswao la maatla a gagwe ke khunamelo ya letšatši, yeo e lego makgapa a bone, le moo moloko wa bone wa Boadiventiste bja Laodikia o laetšwago o inamela go lebana le letšatši go Hesekiele kgaolo ya seswai. Torong ya Miller o ile a bontšhwa gore ga se feela gore mabje a bohlokwa a ile a gašanywa gomme a khupetšwa, eupša le gore lebitla ka bolona, leo le bego le emela Beibele, le lona le ile la gagolwa.

In the third generation of Adventism the work of introducing the use of the so-called modern translations of the Bible was promoted by the leadership of Adventism. Those so called modern translations were derived from a corrupted set of manuscripts that are promoted by the theologians of the man of sin, and apostate Protestantism. Miller’s casket was the King James Version that was translated from the uncorrupted manuscripts.

Di dalam generasi ketiga Adventisme, usaha untuk memperkenalkan penggunaan apa yang disebut terjemahan-terjemahan modern Alkitab dipromosikan oleh kepemimpinan Adventisme. Terjemahan-terjemahan modern yang disebut demikian itu diturunkan dari suatu kumpulan naskah yang telah dirusakkan, yang dipromosikan oleh para teolog dari manusia durhaka, dan oleh Protestanisme yang murtad. Peti Miller ialah King James Version yang diterjemahkan dari naskah-naskah yang tidak dirusakkan.

By the fourth generation of Laodicean Adventism, the church had joined the World Council of Churches, a confederacy of the Roman church and her daughters. Adventism argued for years, for the benefit of their sleeping flock, that they were simply “observers,” at the World Council of Churches, until the bylaws of the evil confederacy revealed that the status of an “observer,” represents a full voting member!

Dilahirkan generasi keempat Adventisme Laodikia, gereja itu telah menyertai Majlis Gereja-Gereja Sedunia, suatu persekutuan gereja Roma dan anak-anak perempuannya. Adventisme selama bertahun-tahun berhujah, demi faedah kawanan mereka yang sedang tidur, bahawa mereka hanyalah “pemerhati” di Majlis Gereja-Gereja Sedunia, sehinggalah undang-undang kecil persekutuan jahat itu mendedahkan bahawa status seorang “pemerhati” sebenarnya mewakili seorang anggota penuh yang mempunyai hak mengundi!

In their fourth generation they twice awarded the “man of sin” a gold medal. At least one of the medals was imprinted with the Catholic understanding of the Second Coming of Christ, portraying Jesus placing His foot upon the earth at His return, and it included a Catholic sun-halo behind Christ, and the Catholic abridgment of the fourth commandment, which simply stated, “remember the Sabbath.” In a court proceeding (which is a legal pronouncement), the President of the General Conference gave testimony where he identified that the Seventh-day Adventist church used to believe the papacy was the antichrist, but that his church had long ago assigned that belief “to the historical trash heap.”

Në brezin e tyre të katërt, ata dy herë i dhanë “njeriut të mëkatit” një medalje të artë. Të paktën njëra prej medaljeve ishte e stampuar me kuptimin katolik të Ardhjes së Dytë të Krishtit, duke paraqitur Jezusin duke vënë këmbën e Tij mbi tokë në kthimin e Tij; dhe ajo përfshinte një aureolë diellore katolike pas Krishtit, si edhe shkurtimin katolik të urdhërimit të katërt, i cili thjesht thoshte: “mbaje mend Sabatin.” Në një proces gjyqësor (që është një shpallje ligjore), Presidenti i Konferencës së Përgjithshme dha dëshmi, ku ai pohoi se kisha Adventiste e Ditës së Shtatë dikur besonte se papati ishte antikrishti, por se kisha e tij e kishte caktuar atë besim “prej kohësh në grumbullin historik të plehrave.”

The fourth abomination (generation) is where the twenty-five leaders of the church of Jerusalem bow to the sun. The progressive abominations began with the image of jealousy that was set up at the entry, marking the beginning. The prophet from Judah ends up buried with apostate Protestantism, and the lion (Babylon) slays him, for he reverted to the methodology of apostate Protestantism, and is therefore unable to recognize that it is Rome that establishes the vision, and where there is no vision established by the symbol of the man of sin, you ultimately end up on the side of the man of sin.

Abomination ya nne (kizazi) ni pale ambapo viongozi ishirini na watano wa kanisa la Yerusalemu wanaliinamia jua. Machukizo ya maendeleo yalianza kwa sanamu ya wivu iliyowekwa mlangoni, ikiashiria mwanzo. Nabii kutoka Yuda anaishia kuzikwa pamoja na Uprotestanti ulioasi, na simba (Babeli) humwua, kwa maana alirudia mbinu ya Uprotestanti ulioasi, na kwa hiyo hawezi kutambua kwamba ni Roma inayoithibitisha njozi, na pale ambapo hakuna njozi iliyowekwa na ishara ya mtu wa dhambi, hatimaye unaishia kuwa upande wa mtu wa dhambi.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

> “Mereka yang menjadi bingung dalam pemahaman mereka akan firman, yang gagal melihat makna antikristus, pasti akan menempatkan diri mereka di pihak antikristus.” Kress Collection, 105.

The Judean prophet was buried with the lying prophet of Bethel, who identified him as his “brother,” and he was found dead between two symbols. The “lion” represented his failure to understand the antichrist, and the “ass” is a symbol of Islam. Laodicean Adventism has already demonstrated through its silence concerning September 11, 2001, that it does not recognize that the subject of Islam of the third Woe is the Midnight Cry, latter rain message. Failure to recognize the message of the latter rain, is death! The latter rain began on September 11, 2001 when the mighty angel of Revelation eighteen descended, when the great buildings of New York City were thrown down. The “rain” is a message, and the message must be recognized to receive it.

Mporofeta wa Yuda akapwandwa pamwe chete nemporofeta wenhema weBetheli, uyo akamuzivisa semu“hama” yake, uye akawanikwa afa ari pakati pezviratidzo zviviri. “Shumba” yaimiririra kukundikana kwake kunzwisisa antikristu, uye “dhongi” chiratidzo cheIslam. Adventizimu yeRaodhikia yakatoratidza, kubudikidza nokunyarara kwayo pamusoro paGunyana 11, 2001, kuti haizivi kuti nyaya yeIslam yeNhamo yechitatu ndiyo Mhere yoPakati pousiku, shoko remvura yokupedzisira. Kukundikana kuziva shoko remvura yokupedzisira, rufu! Mvura yokupedzisira yakatanga paGunyana 11, 2001 apo ngirozi ine simba yaZvakazarurwa gumi nesere yakaburuka, apo zvivako zvikuru zveNew York City zvakawisirwa pasi. “Mvura” ishoko, uye shoko racho rinofanira kuzivikanwa kuti rigamuchirwe.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “Ndzi nga fanelanga ku rindzela mpfula ya le ndzhaku. Yi ta wela hinkwavo lava nga ta lemuka ni ku amukela mberha ni timpfula ta tintswalo leti hi welaka. Loko hi hlengeleta swiphemu swa ku vonakala, loko hi tlangela tintswalo ta ntiyiso ta Xikwembu, lexi rhandzaka leswaku hi xi tshembha, kutani xitshembiso xin’wana ni xin’wana xi ta hetiseka. [Esaya 61:11 yi tshahiwile.] Misava hinkwayo yi fanele ku tala hi ku vangama ka Xikwembu.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

The “whole earth” knows what happened on September 11, 2001, but in order to receive the message that begins there and ultimately lightens the whole earth with God’s glory, the message must be recognized. The word “recognize,” means “to recollect or recover the knowledge of, either with an avowal of that knowledge or not. We recognize a person at a distance, when we recollect that we have seen him before, or that we have formerly known him. We recognize his features or his voice.” Webster’s 1828 Dictionary.

ꯑꯥꯞꯨꯟꯒꯤ “ꯑꯃꯥ ꯂꯩꯕꯥ ꯃꯥꯂꯦꯝ” ꯑꯁꯤꯅꯥ September 11, 2001 ꯑꯗꯨꯗꯥ ꯀꯔꯝꯅꯥ ꯊꯣꯛꯂꯤꯕꯒꯤ ꯋꯥꯔꯣꯜ ꯈꯪꯉꯤ; ꯑꯩꯇꯤꯒꯥ ꯑꯗꯨꯒꯤ ꯃꯃꯥꯡꯗꯥ ꯍꯧꯗꯣꯛꯄꯥꯁꯤꯡꯗꯒꯤ, ꯑꯃꯁꯨꯡ ꯑꯗꯨꯅꯥ ꯑꯔꯣꯏꯕꯗꯥ ꯑꯄꯨꯟꯕꯥ ꯃꯥꯂꯦꯝ ꯑꯁꯤ ꯏꯁ꯭ꯋꯔꯒꯤ ꯃꯄꯨꯒꯤ ꯃꯇꯧꯗꯥ ꯃꯥꯡꯍꯜꯂꯛꯄꯥ ꯄꯥꯎ ꯑꯗꯨ ꯐꯪꯕꯥꯒꯤꯗꯃꯛ, ꯄꯥꯎ ꯑꯗꯨ ꯈꯪꯁꯤꯜꯂꯕꯥ ꯇꯥꯕꯅꯤ. “Recognize” ꯍꯥꯏꯕ ꯋꯥꯍꯩ ꯑꯁꯤꯒꯤ ꯑꯔꯊꯗꯤ “ꯃꯃꯥꯡꯒꯤ ꯈꯪꯕ ꯑꯗꯨ ꯅꯤꯡꯁꯤꯡꯂꯛꯄꯥ ꯅꯠꯇ꯭ꯔꯒꯥ ꯃꯇꯝꯒꯤ ꯈꯪꯕ ꯑꯗꯨ ꯍꯟꯅꯥ ꯐꯪꯂꯛꯄꯥ; ꯃꯁꯤ ꯑꯗꯨꯒꯤ ꯈꯪꯕ ꯑꯗꯨ ꯍꯥꯏꯖꯔꯛꯄꯒꯥ ꯂꯣꯏꯅꯥ, ꯅꯠꯇ꯭ꯔꯒꯥ ꯂꯣꯏꯅꯥ ꯑꯣꯏꯔꯒꯁꯨ ꯍꯣꯠꯅꯩ. ꯑꯩꯈꯣꯏꯅꯥ ꯃꯤ ꯑꯃꯥꯕꯨ ꯑꯁꯦꯡꯕꯥ ꯃꯐꯝꯗꯒꯤ ꯈꯪꯁꯤꯜꯂꯤ, ꯃꯔꯝꯗꯤ ꯑꯩꯈꯣꯏꯅꯥ ꯃꯍꯥꯛꯄꯨ ꯃꯃꯥꯡꯗꯥ ꯎꯇ꯭ꯄꯥ ꯂꯩꯔꯦ ꯍꯥꯏꯕꯥ ꯅꯤꯡꯁꯤꯡꯂꯛꯄꯥ ꯐꯪꯂꯛꯄꯥ ꯑꯣꯏꯅꯥ, ꯅꯠꯇ꯭ꯔꯒꯥ ꯑꯩꯈꯣꯏꯅꯥ ꯃꯍꯥꯛꯄꯨ ꯃꯃꯥꯡꯗꯥ ꯈꯪꯈꯤꯕ ꯂꯩꯔꯦ ꯍꯥꯏꯕꯥ ꯑꯣꯏꯅꯥ. ꯑꯩꯈꯣꯏꯅꯥ ꯃꯍꯥꯛꯀꯤ ꯃꯤꯃꯤꯠ, ꯅꯠꯇ꯭ꯔꯒꯥ ꯃꯍꯥꯛꯀꯤ ꯈꯣꯟꯖꯦꯜ ꯈꯪꯁꯤꯜꯂꯤ.” Webster’s 1828 Dictionary.

The only way that a Laodicean Adventist can recognize the latter rain message that arrived on September 11, 2001, is if they recognize that they have seen the same manifestation of divine power in the past. On August 11, 1840 the mighty angel of Revelation ten descended, when the prophecy of the second Woe of Islam was fulfilled. That history was perfectly repeated when on September 11, 2001 the mighty angel of Revelation eighteen descended when the prophecy of the third Woe of Islam was fulfilled, and the failure to recognize Islam of the third Woe, is to be carried by the wild Arabian ass to the death that is brought about by the lion of modern Babylon.

एक लाओदीकियाई एडवेंटिस्टले सेप्टेम्बर 11, 2001 मा आएको पछिल्लो वर्षाको सन्देशलाई चिन्न सक्ने एकमात्र उपाय यही हो कि उसले विगतमा दैवी शक्तिको उही प्रकटीकरण देखेको थियो भन्ने कुरा चिनेको हुनुपर्छ। अगस्ट 11, 1840 मा, प्रकाशितवाक्य दसको शक्तिशाली स्वर्गदूत ओर्लियो, जब इस्लामको दोस्रो धिक्कारको भविष्यवाणी पूरा भयो। त्यो इतिहास पूर्ण रूपमा दोहोरियो जब सेप्टेम्बर 11, 2001 मा, प्रकाशितवाक्य अठारको शक्तिशाली स्वर्गदूत ओर्लियो, जब इस्लामको तेस्रो धिक्कारको भविष्यवाणी पूरा भयो; र तेस्रो धिक्कारको इस्लामलाई नचिन्ने असफलता भनेको जङ्गली अरबी गधाद्वारा बोकिनु हो, त्यो मृत्युमा जो आधुनिक बाबेलको सिंहद्वारा ल्याइन्छ।

The drunkards of Ephraim, who cannot read the book that is sealed, cannot see the repetition of Millerite history, for that recognition is based upon the latter rain methodology of “line upon line.” The concept that the manifestation of the power of God in Millerite history is repeated in the last days cannot be sustained by the methodology of apostate Protestantism and Catholicism.

Orang-orang mabuk dari Efraim, yang tidak dapat membaca kitab yang termeterai itu, tidak dapat melihat pengulangan sejarah Millerite, karena pengenalan itu didasarkan pada metodologi hujan akhir, yaitu “baris demi baris.” Gagasan bahwa manifestasi kuasa Allah dalam sejarah Millerite diulangi pada hari-hari terakhir tidak dapat dipertahankan oleh metodologi Protestanisme yang murtad dan Katolikisme.

> “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.” The Great Controversy, 611.

> “ମୂର୍ତ୍ତିମତ୍ତ ତୃତୀୟ ଦୂତଙ୍କର ବାର୍ତ୍ତାର ଘୋଷଣାରେ ଯେ ଦୂତ ଏକତ୍ରିତ ହୁଏ, ସେ ନିଜ ମହିମାଦ୍ୱାରା ସମଗ୍ର ପୃଥିବୀକୁ ପ୍ରକାଶିତ କରିବ। ଏଠାରେ ସାରା ବିଶ୍ୱବ୍ୟାପୀ ବ୍ୟାପ୍ତି ଓ ଅସାମାନ୍ୟ ଶକ୍ତିର ଏକ କାର୍ଯ୍ୟ ପୂର୍ବକଥିତ ହୋଇଛି। 1840–44 ମସିହାର ଆଗମନ ଆନ୍ଦୋଳନ ଦେବଶକ୍ତିର ଏକ ମହିମାମୟ ପ୍ରକାଶ ଥିଲା; ପ୍ରଥମ ଦୂତଙ୍କର ବାର୍ତ୍ତାକୁ ପୃଥିବୀର ପ୍ରତ୍ୟେକ ମିଶନରୀ କେନ୍ଦ୍ରକୁ ବହନ କରାଯାଇଥିଲା, ଏବଂ କିଛି ଦେଶରେ ଷୋଡ଼ଶ ଶତାବ୍ଦୀର ସଂଶୋଧନ ଆନ୍ଦୋଳନଠାରୁ ଆରମ୍ଭ କରି କୌଣସି ଦେଶରେ ଦେଖାଯାଇଥିବା ସବୁଠାରୁ ବଡ଼ ଧାର୍ମିକ ଆଗ୍ରହ ପ୍ରକାଶ ପାଇଥିଲା; କିନ୍ତୁ ଏହାମାନଙ୍କୁ ତୃତୀୟ ଦୂତଙ୍କର ଶେଷ ସତର୍କବାର୍ତ୍ତା ଅଧୀନରେ ଘଟିବାକୁ ଥିବା ସେହି ପ୍ରବଳ ଆନ୍ଦୋଳନ ଅତିକ୍ରମ କରିବ।” The Great Controversy, 611.

The blind leaders of modern Israel are forced by their methodology to reject the truth that there will be a repetition of the manifestation of the power of God in the last days, as was in former years.

Baetapeleli ba foufetseng ba Iseraele ea kajeno ba qobelloa ke mokhoa oa bona ho hana ’nete ea hore ho tla ba le phetolelo ea ponahatso ea matla a Molimo matsatsing a ho qetela, joalokaha ho bile joalo mehleng ea pele.

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

> “Kitso re bona gore kereke—sehalalelo sa Morena—e bile ya ntlha go utlwa kgwetlho ya bogale jwa Modimo. Banna ba bagolo, e leng bao Modimo a neng a ba neile lesedi le legolo mme ba eme jaaka badisa ba dikgatlhego tsa semoya tsa batho, ba ne ba tsietsa boikanyo jo ba bo neilweng. Ba ne ba tsaya boemo jwa gore ga re a tshwanela go lebelela dikgakgamatso le ponatshego e e bonalang sentle ya thata ya Modimo jaaka mo malatsing a pele. Dinako di fetogile. Mafoko ano a nonotsha go sa dumele ga bone, mme ba re: Morena ga a kitla a dira molemo, le gone ga a kitla a dira bosula. O pelotlhomogi thata gore a etele batho ba gagwe ka katlholo. Ka jalo ‘Kagiso le polokesego’ ke selelo sa banna ba ba se kitlang ba tlhola ba tsholetsa lentswe la bone jaaka phalafala go bontsha batho ba Modimo ditlolo tsa bone le ntlo ya ga Jakobe maleo a yone. Dintša tse di semumu tse di neng di sa rate go bogola ke tsone tse di utlwang pusoloso e e siameng ya Modimo yo o galefileng. Banna, makgarebe, le bana ba bannye tsotlhe di nyelela mmogo.” Testimonies, volume 5, 211.

The Laodicean blindness of the learned men who rule the unlearned of Jerusalem are unable to recognize the latter rain, for not only do they employ a corrupted biblical methodology, but the conclusions their false reasoning puts them in a position where they will deny any future manifestation of the power of God, as in former ages. Yet Malachi three identifies that when the Messenger of the Covenant purifies the sons of Levi, then the offering will be as in days of old.

Kebutaan Laodikia dari orang-orang terpelajar yang memerintah orang-orang yang tidak terpelajar di Yerusalem tidak mampu mengenali hujan akhir, karena bukan saja mereka menggunakan metodologi Alkitab yang telah rusak, tetapi juga kesimpulan-kesimpulan yang dihasilkan oleh penalaran palsu mereka menempatkan mereka pada posisi di mana mereka akan menyangkal setiap manifestasi kuasa Allah pada masa yang akan datang, seperti pada zaman-zaman dahulu. Namun Maleakhi tiga menyatakan bahwa apabila Utusan Perjanjian itu menyucikan bani Lewi, maka persembahan itu akan menjadi seperti pada hari-hari dahulu.

> “The True Witness declares, ‘I know thy works.’ ‘Repent, and do the first works.’ This is the true test, the evidence that the Spirit of God is working in the heart to imbue you with his love. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ The church is like the unproductive tree which, receiving the dew and rain and sunshine, should have produced an abundance of fruit, but on which the divine search discovers nothing but leaves. Solemn thought for our churches! solemn, indeed, for every individual! Marvelous is the patience and forbearance of God; but ‘except thou repent,’ it will be exhausted; the churches, our institutions, will go from weakness to weakness, from cold formality to deadness, while they are saying, ‘I am rich, and increased with goods, and have need of nothing.’ The True Witness says, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Will they ever see clearly their condition?

> “Paksi Saksi na tapat itu menyatakan, ‘Aku mengetahui segala pekerjaanmu.’ ‘Bertobatlah, dan lakukanlah kembali pekerjaan-pekerjaanmu yang semula.’ Inilah ujian yang benar, bukti bahwa Roh Allah sedang bekerja di dalam hati untuk memenuhi engkau dengan kasih-Nya. ‘Aku akan datang kepadamu dengan segera dan Aku akan mengambil kaki dianmu dari tempatnya, jikalau engkau tidak bertobat.’ Jemaat itu seperti pohon yang tidak menghasilkan, yang setelah menerima embun dan hujan serta cahaya matahari, seharusnya menghasilkan buah yang berlimpah, tetapi yang dalam penyelidikan ilahi ternyata tidak didapati apa-apa selain daun. Suatu pemikiran yang khidmat bagi jemaat-jemaat kita! sungguh khidmat, bagi setiap individu! Ajaib kesabaran dan kemurahan Allah; tetapi ‘jikalau engkau tidak bertobat,’ itu akan berakhir; jemaat-jemaat, lembaga-lembaga kita, akan berjalan dari kelemahan kepada kelemahan, dari formalitas yang dingin kepada kematian rohani, sementara mereka berkata, ‘Aku kaya dan aku telah memperkayakan diriku dan aku tidak kekurangan apa-apa.’ Paksi Saksi yang benar itu berkata, ‘Dan engkau tidak tahu, bahwa engkau melarat, dan malang, dan miskin, dan buta, dan telanjang.’ Akankah mereka pernah melihat keadaan mereka dengan jelas?”

> “There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.

> “Đây sẽ có trong các hội thánh một sự biểu hiện kỳ diệu của quyền năng Đức Chúa Trời, nhưng điều đó sẽ không tác động trên những kẻ chưa hạ mình xuống trước mặt Chúa và chưa mở cửa lòng mình ra bằng sự xưng tội và ăn năn. Trong sự biểu hiện của quyền năng ấy, là quyền năng làm sáng cả đất bằng vinh hiển Đức Chúa Trời, họ sẽ chỉ thấy một điều gì đó mà trong sự mù lòa của mình họ cho là nguy hiểm, một điều gì đó sẽ khơi dậy nỗi sợ hãi của họ, và họ sẽ gượng mình lên để chống cự nó. Bởi vì Chúa không hành động theo những ý tưởng và sự trông đợi của họ, họ sẽ chống đối công việc ấy. ‘Tại sao,’ họ nói, ‘chúng ta lại không biết Thánh Linh của Đức Chúa Trời, khi chúng ta đã ở trong công việc này bao nhiêu năm rồi?’—Bởi vì họ đã không đáp lại những lời cảnh cáo, những lời nài khuyên trong các sứ điệp của Đức Chúa Trời, nhưng cứ khăng khăng nói rằng, ‘Ta giàu có, đã nên giàu rồi, và không cần chi nữa.’ Tài năng và kinh nghiệm lâu năm sẽ không làm cho loài người trở nên những kênh dẫn ánh sáng, trừ phi họ đặt mình dưới những tia sáng rực rỡ của Mặt Trời Công Bình, và được kêu gọi, được chọn, và được chuẩn bị bởi sự ban cho của Đức Thánh Linh. Khi những người nắm giữ các sự thánh hạ mình xuống dưới bàn tay quyền năng của Đức Chúa Trời, Chúa sẽ nhấc họ lên. Ngài sẽ làm cho họ trở nên những người có sự phân biệt—những người giàu có trong ân điển của Thánh Linh Ngài. Những nét tính cách mạnh mẽ, ích kỷ của họ, sự bướng bỉnh của họ, sẽ được thấy rõ trong ánh sáng chiếu ra từ Sự Sáng của thế gian. ‘Ta sẽ đến cùng ngươi cách kíp, và sẽ dời chân đèn ngươi khỏi chỗ nó, nếu ngươi không ăn năn.’ Nếu các ngươi hết lòng tìm kiếm Chúa, thì Ngài sẽ cho các ngươi gặp.” Review and Herald, ngày 23 tháng 12 năm 1890.

The Judean prophet’s death is represented by both the “lion” of modern Babylon, which is the prophetic symbol that establishes the vision of prophetic history, and also by the “ass.” The first mention of Islam in the Scriptures is when Ishmael is introduced as a “wild man.”

Kematian nabi Yudea itu dilambangkan baik oleh “singa” dari Babel moden, yang merupakan lambang kenabian yang menetapkan penglihatan sejarah kenabian, mahupun oleh “keledai.” Penyebutan pertama tentang Islam dalam Kitab Suci ialah apabila Ismael diperkenalkan sebagai seorang “lelaki liar.”

> And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.

> Le yena u ta va munhu wa nhova; voko ra yena ri ta lwa ni munhu un’wana ni un’wana, ni voko ra munhu un’wana ni un’wana ri ta lwa na yena; kutani u ta tshama emahlweni ka vamakwavo hinkwavo. Genesa 16:12.

The rule of first mention in the Scriptures identifies that all the characteristics of the symbol be contained therein, for God’s Word is a seed, and a seed possesses all the DNA necessary to bring to fruition the entire plant. The word translated as “wild man,” is the word for the “wild Arabian ass.” The “ass” in the Scriptures of truth is one of the symbols of Islam.

Atoran seutan pertama dalam Kitab Suci menunjukkan bahawa segala ciri lambang itu terkandung di dalamnya, kerana Firman Allah ialah benih, dan benih memiliki seluruh DNA yang diperlukan untuk menghasilkan keseluruhan tumbuhan itu. Perkataan yang diterjemahkan sebagai “manusia liar” ialah perkataan bagi “keldai liar Arab.” “Keldai” dalam Kitab Suci kebenaran merupakan salah satu lambang Islam.

The message of Ezekiel in chapter thirty-seven that brings the dead bones to life where they stand up as a mighty army, is the message of Islam of the third Woe, and that message is the message of the Midnight Cry of the last days. Sister White directly teaches that Christ’s triumphal entry into Jerusalem represented the message of the Midnight Cry.

Pesan Yehezkiel dalam pasal tiga puluh tujuh yang menghidupkan tulang-tulang mati sehingga mereka berdiri sebagai suatu tentara yang besar, adalah pesan Islam dari Celaka yang ketiga, dan pesan itu adalah pesan Seruan Tengah Malam pada akhir zaman. Saudari White secara langsung mengajarkan bahwa masuknya Kristus ke Yerusalem dengan kemenangan melambangkan pesan Seruan Tengah Malam.

> “The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.

> “Tangis tengah malam itu tidak terlalu dibawakan melalui hujah, walaupun bukti Kitab Suci itu jelas dan meyakinkan. Bersamanya menyertai suatu kuasa yang mendesak, yang menggerakkan jiwa. Tiada keraguan, tiada persoalan. Pada waktu kemasukan Kristus dengan penuh kemenangan ke Yerusalem, orang ramai yang berhimpun dari seluruh pelosok negeri untuk memelihara perayaan itu, berduyun-duyun ke Bukit Zaitun, dan apabila mereka menyertai khalayak yang mengiringi Yesus, mereka menangkap ilham saat itu, lalu turut memperbesar seruan, ‘Diberkatilah Dia yang datang dalam nama Tuhan!’ [Matthew 21:9.] Demikian jugalah orang-orang yang tidak percaya yang berkerumun ke pertemuan-pertemuan Advent—sebahagiannya kerana rasa ingin tahu, sebahagiannya semata-mata untuk mengejek—merasakan kuasa yang meyakinkan yang menyertai pekabaran itu, ‘Lihatlah, Mempelai Lelaki datang!’” Spirit of Prophecy, jilid 4, 250.

The Revelation of Jesus Christ is the final message that is unsealed in the last days and it includes Islam of the third Woe. When Christ, who is the message that is unsealed, entered Jerusalem, and thus typified the Midnight Cry of the last days, He was carried (His message was carried) by an “ass”. The final message of Christ’s righteousness is carried by Islam.

Penyataan Yesus Kristus ialah mesej terakhir yang dibukakan meterainya pada akhir zaman, dan ia merangkumi Islam bagi Celaka yang ketiga. Apabila Kristus, yang merupakan mesej yang dibukakan meterainya itu, memasuki Yerusalem, dan dengan demikian melambangkan Seruan Tengah Malam pada akhir zaman, Dia diangkut (mesej-Nya diangkut) oleh seekor “keledai”. Mesej terakhir tentang kebenaran Kristus diangkut oleh Islam.

Islam was, is, and will be a wild man, as represented by the wild Arabian ass, and any who wish to see (and there are many who don’t wish to see), can easily “recognize,” that the warfare that is now being carried out by Islam is wild insanity. The willingness to commit suicide, believing there will be some great sexual reward in the hereafter is satanic insanity. The first mention of Islam identified that Islam would be a wild man.

Islam dahulu, sekarang, dan akan tetap menjadi manusia liar, sebagaimana dilambangkan oleh keledai liar Arab, dan siapa pun yang ingin melihat (dan ada banyak yang tidak ingin melihat), dapat dengan mudah “mengenali” bahwa peperangan yang kini dijalankan oleh Islam adalah kegilaan liar. Kesediaan untuk melakukan bunuh diri, dengan keyakinan bahwa akan ada semacam upah seksual yang besar di alam baka, adalah kegilaan yang satanik. Penyebutan pertama tentang Islam menunjukkan bahwa Islam akan menjadi manusia liar.

Islam’s warfare brings all mankind together to fight the escalating warfare of the third Woe. Islam is the prophetic logic for the implementation of a one-world government, and the globalists teach that they purposely introduced the Jews back into the land of Israel after World War Two, that they might use the ancient hatred of Islam towards the Jews to initiate a Third World War. The globalists believe, and have taught for decades, that they will need a Third World War to bring about their one-world government. The globalists’ corrupted motivations, as expressed with their own words, fits into the biblical role of Islam.

Peperangan Islam menyatukan seluruh umat manusia untuk memerangi peperangan yang kian meningkat dari Celaka ketiga. Islam merupakan logika kenabian bagi pelaksanaan suatu pemerintahan dunia tunggal, dan kaum globalis mengajarkan bahwa mereka dengan sengaja mengembalikan orang-orang Yahudi ke tanah Israel setelah Perang Dunia Kedua, supaya mereka dapat memanfaatkan kebencian kuno Islam terhadap orang-orang Yahudi untuk memulai Perang Dunia Ketiga. Kaum globalis percaya, dan telah mengajarkan selama beberapa dasawarsa, bahwa mereka akan memerlukan suatu Perang Dunia Ketiga untuk mewujudkan pemerintahan dunia tunggal mereka. Motivasi kaum globalis yang telah rusak, sebagaimana diungkapkan dengan kata-kata mereka sendiri, sesuai dengan peranan Islam menurut Alkitab.

Possibly the most serious piece of Ishmael’s prophetic DNA, in the verse where he is first mentioned, is the fact that his spirit, which is the spirit of a “wild man,” “dwells in the presence of all his brethren.” The idea that it is only some sects of radical Islam that will be involved in the third Woe, does not square with God’s Word. The common politically correct view that there are a few bad apples in every religious persuasion, and that the majority of the Muslim religion are peace-loving citizens, does not agree with either their own holy book, or the Bible.

Apa de tii kei ia bynta ba kham khia tam jong ka DNA jingïathuhlypa jong u Ishmael, ha ka dkhot kaba nyngkong eh ha kaba la kdew ïa u, ka long ka jingshisha ba ka mynsiem jong u, kaba dei ka mynsiem jong u “briew khlaw,” “ka shong ha khmat ki para jong u baroh.” Ka jingmut ba tang katto-katne ki kynhun jong ka Islam kaba jur hynrei ba radikal kin don bynta ha ka Woe kaba lai, kam ïahap bad ka Ktien U Blei. Ka jingïohi paidbah kaba ju long politically correct ba ha man la kawei-pa-kawei ka jingïngeit niam don tang khyndiat ki briew kiba sniew, bad ba kiba bun paid jong ka niam Muslim ki long ki nongshong shnong kiba ieid jingsuk, kam ïahap lymne bad ka kitab bakhuid jong ki hi, lymne bad ka Baibl.

The Koran teaches that it is the duty of every follower of Allah to bring the entire world into conformity to Sharia law, and the first mention of Islam in the book of Genesis identifies that the “wild man” spirit of Ishmael will be in every follower of Islam. The Koran directly teaches its adherents to feign decency when they live in areas where they do not yet have the ability to force their religious rule upon the population, much like Catholicism.

Alkuran mengajarkan bahwa adalah kewajiban setiap pengikut Allah untuk membawa seluruh dunia kepada keselarasan dengan hukum Syariah, dan penyebutan pertama tentang Islam dalam kitab Kejadian mengenal pasti bahawa roh “manusia liar” Ismael akan ada dalam setiap pengikut Islam. Alkuran secara langsung mengajar para penganutnya untuk berpura-pura beradab apabila mereka hidup di kawasan-kawasan di mana mereka belum mempunyai kemampuan untuk memaksakan pemerintahan agama mereka ke atas penduduk, sama seperti Katolikisme.

The prophet from Judah confronted Jeroboam when his kingdom was first inaugurated. Apostate Protestantism began in 1844, and it was immediately confronted by Millerite Adventism who had entered the Most Holy Place and discovered the law of God, including the seventh-day Sabbath. Millerite Adventism was told, as represented by Jeremiah, to return to God, but never to return to the “assembly of mockers.” The prophet from Judah was told to not return the same way he came, nor eat or drink the food of the lying prophet of Bethel, but he did so. The prophet from Judah’s death was symbolically placed between two symbols, that represented the papacy and Islam. Laodicean Adventism cannot see those two truths for in 1863, they poked out their own spiritual eyes, and began the process of covering the jewels and methodology employed by William Miller in order to establish the foundations of Adventism with counterfeit coins and jewels, and the methodology of apostate Protestantism and Catholicism.

Umprofethi waseJuda wabhekana noJerobhowamu mhla umbuso wakhe usanda kumiswa. UbuProthestani obuhlubukayo baqala ngo-1844, futhi ngokushesha babhekana ne-Adventismu yamaMillerite eyayisingene eNdaweni eNgcwelengcwele Kakhulu futhi yathola umthetho kaNkulunkulu, kuhlanganisa neSabatha losuku lwesikhombisa. I-Adventismu yamaMillerite yatshelwa, njengoba imelwe nguJeremiya, ukuba ibuyele kuNkulunkulu, kodwa ingaphinde ibuyele “ebandleni labaklolodayo.” Umprofethi waseJuda wayetsheliwe ukuba angabuyi ngendlela efanayo afike ngayo, futhi angadli noma aphuze ukudla komprofethi wamanga waseBethele, kodwa wakwenza lokho. Ukufa komprofethi waseJuda kwabekwa ngokomfanekiso phakathi kwezimpawu ezimbili, ezazimele upapa nobuSulumane. I-Adventismu yaseLawodikeya ayikwazi ukubona lawo maqiniso amabili; ngokuba ngo-1863, bazikhipha amehlo abo omoya, baqala inqubo yokumboza amagugu nendlela yokusebenza esetshenziswa nguWilliam Miller ukuze kusungulwe izisekelo ze-Adventismu ngezinhlamvu zemali zomgunyathi namagugu omgunyathi, kanye nendlela yokusebenza yobProthestani obuhlubukayo nobuKatolika.

The “dirt brush Man” is now sweeping His floor and restoring the jewels and giving them to Miller to place upon his table, but Adventism is blinded by the belief that they are the remnant people who were raised up as His people in 1844.

“Munida cepe” Man iikin nyengsa His floor aro jewels-rangko pil∙taia, aro uarangko Miller-na on∙enga jedakode ua an∙tangni table-o uarangko donchina; indiba Adventism ia bebera∙achi mikanduaaha je, uamangde remnant manderang ong∙a, jean 1844 bilsir-o Uni manderang ine chadrapako man∙aha.

> And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:9–12.

> जाहरू आ-फङैनि गासैजों, “जोंनि बिफा अब्राहाम,” होनानै बुब्लानो नाङा; मानोना आं नोंथांनो बुङो, इश्वरानो बे दिहुननिफ्राय अब्राहामनि थाखाय फिथाइ होग्रा-फोरखौ जागायनो हायो। आरो दानि गुदिनो दाथाइ गामारनि गोजौआव दं; बेनि थाखाय सान्था फल फोरबायनो अनग्रा मोनसे गामारखौ दाइनानै मेआव होनायो। आं थांफोरखौ फिनिफ्राय सोलोंनायनि थाखाय दैजों दिक्षा होयो; जाय आंनि उनाव फैयो, बे आंनिख्रुं गेदेरसिन; बेनि सान्देलखौ बोहनायनिफ्रायबो आं गोनां नङा; बे नोंथांखौ पबित्र आत्माजों आरो मेजों दिक्षा होगोन। बेनि ख्रेब्ला बेनि आगानाव दं, आरो बे बेनि दानिफ्राखौ फाराग्रोन, आरो बेनि माइखौ माइआगराव गथुमगोन; नाथाय बे बाक्लाखौ निभैनाय मेजों फोसावगोन। मथिउ 3:9–12।

Laodicean Adventism will be spewed out of the mouth of the Lord, except for those individuals who might repent. Laodicean Adventism is to be buried in the same grave as the former covenant people who rejected Miller’s message are buried in, for they are now, also a former covenant people in relation to the one hundred and forty-four thousand. The rebellion of 1863 is illustrated by the prophet who came from Judah, who also left a prediction of king Josiah.

వివరణ పుస్తకమునందలి లావోదికేయ ఆద్వెంటిజము, పశ్చాత్తాపపడగల వ్యక్తులను తప్పించి, ప్రభువుయొక్క నోటి నుండి ఉమ్మివేయబడును. లావోదికేయ ఆద్వెంటిజము, మిల్లరు సందేశమును తిరస్కరించిన పూర్వ నిబంధన ప్రజలు సమాధి చేయబడియున్న అదే సమాధిలో సమాధి చేయబడవలెను; ఎందుకనగా వారు ఇప్పుడు నూరునలభై నాలుగు వేల మందితో సంబంధములో తాముకూడ పూర్వ నిబంధన ప్రజలై యున్నారు. 1863 తిరుగుబాటు, యూదా దేశమునుండి వచ్చిన ప్రవక్తచేత చిత్రీకరించబడెను; అతడే రాజైన యోషీయా గురించిన ఒక ప్రవచనమును కూడ విడిచిపెట్టెను.

We will continue this study in the next article.

Kita akan melanjutkan kajian ini dalam artikel berikutnya.

> “Instead of becoming like the world, we are to become more and more distinct from the world. Satan has combined and will continue to combine with the churches in making a masterly effort against the truth of God. Everything that is done by God’s people to make inroads upon the world will call forth determined opposition from the powers of darkness. The enemy’s last great conflict will be a most determined one. It will be the last battle between the powers of darkness and the powers of light. Every true child of God will fight bravely on the side of Christ. Those who in this great crisis allow themselves to be more on the side of the world than of God, will eventually place themselves wholly on the side of the world. Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.

> “Duma ka tlang hi misava, hi fanele hi ya hi hambana swinene ni misava. Sathana u hlanganile naswona u ta ya emahlweni a hlangana ni tikereke eku endlaka matshalatshala lamakulu swinene ya ku lwa ni ntiyiso wa Xikwembu. Hinkwaswo leswi endliwaka hi vanhu va Xikwembu leswaku va nghena emisaveni swi ta vanga ku kaneta loku tiyeke ku huma eka matimba ya munyama. Ntlhontlho lowukulu wo hetelela wa nala wu ta va lowu tiyeke swinene. Wu ta va nyimpi yo hetelela exikarhi ka matimba ya munyama ni matimba ya ku vonakala. N’wana un’wana ni un’wana wa ntiyiso wa Xikwembu u ta lwa hi vurhena etlhelo ra Kreste. Lava eka nkarhi lowu lowukulu wa mangava va pfumelaka leswaku va va swinene etlhelo ra misava ku tlula ra Xikwembu, eku heteleleni va ta ti veka hi ku helela etlhelo ra misava. Lava va pfilunganyekaka eku twisiseni ka vona Rito, lava va tsandzekaka ku vona nhlamuselo ya antikreste, hakunene va ta ti veka etlhelo ra antikreste. Sweswi a ka ha ri nkarhi wa leswaku hi tipfanganisa ni misava. Daniyele u yime exivandleni xa yena ni le ndhawini ya yena. Vuprofeta bya Daniyele ni bya Yohane byi fanele ku twisisiwa. Bya hlamuselana. Byi nyika misava ntiyiso lowu un’wana ni un’wana a faneleke ku wu twisisa. Vuprofeta lebyi byi fanele ku va vumbhoni emisaveni. Hi ku hetiseka ka byona emasikwini lawa yo hetelela, byi ta tihlamusela hi byabyo.”

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angel’s messages, is to be given to the world. This is to be the burden of our work. Those who truly believe in Christ will openly conform to the law of Jehovah. The Sabbath is the sign between God and His people, and we are to make visible our conformity to the law of God by observing the Sabbath. It is to be the mark of distinction between God’s chosen people and the world. It means much to be true to God. This embraces health reform. It means that our diet must be simple, that we must be temperate in all things. The many varieties of food so often seen on tables is not necessary, but highly injurious. Mind and body are to be preserved in the best condition of health. Only those who have been trained in the knowledge and fear of God should be chosen to take responsibilities. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is beclouded, should be relieved of responsibility.

> “Bwana yu karibu kuuadhibu ulimwengu kwa uovu wake. Yu karibu kuziadhibu jumuiya za kidini kwa kuukataa kwao nuru na kweli waliyopewa. Ujumbe mkuu, unaounganisha ujumbe wa malaika wa kwanza, wa pili, na wa tatu, unapaswa kutolewa kwa ulimwengu. Huu ndio unaopaswa kuwa mzigo wa kazi yetu. Wale wanaomwamini Kristo kwa kweli wataifuata waziwazi sheria ya Yehova. Sabato ndiyo ishara kati ya Mungu na watu Wake, nasi tunapaswa kuufanya ulinganifu wetu na sheria ya Mungu uonekane kwa kuishika Sabato. Inapaswa kuwa alama ya utofauti kati ya watu wateule wa Mungu na ulimwengu. Kuna maana kubwa kuwa mwaminifu kwa Mungu. Hili linajumuisha matengenezo ya afya. Hii ina maana kwamba mlo wetu lazima uwe rahisi, kwamba ni lazima tuwe na kiasi katika mambo yote. Aina nyingi za vyakula zinazoonekana mara nyingi mezani si za lazima, bali zina madhara makubwa sana. Akili na mwili vinapaswa kuhifadhiwa katika hali bora kabisa ya afya. Ni wale tu waliofunzwa katika maarifa na hofu ya Mungu wanaopaswa kuchaguliwa kubeba wajibu. Wale ambao wamekuwa katika kweli kwa muda mrefu, lakini hawawezi kutofautisha kati ya kanuni safi za haki na kanuni za uovu, ambao ufahamu wao kuhusu haki, rehema, na upendo wa Mungu umetiwa giza, wanapaswa kuondolewa katika wajibu.”

> “God has important lessons for his people to learn. Had these lessons been learned before, his cause would not be where it is today. One thing must be done. The truth is not to be withheld from ministers or men in positions of responsibility for fear of incurring their displeasure. There are to be connected with our institutions men who with meekness and in wisdom will declare the whole counsel of God. God’s wrath is kindled against those who in carnal security and price have shown contempt for his management. They are endangering the prosperity of the cause.

> “Thung Mangpa adingchinggipa skie ra∙anirangko An∙tangni manderangna skie ra∙na nanggen. Ia skie ra∙anirangko skangon skie ra∙ahaode, Uni kam da∙alo ong∙enggipa bewalo ong∙genchim ong∙jawa. Saoba ka∙gipa kam donga. Bebeko skianirangko ba daito donggipa manderangko uamangni ka∙namgijani ong∙gen ine kenani gimin rimchakna nangjawa. An∙chingni skanggiparang baksa bang∙a manderang baksa songgri ong∙na nanggen, jean namdapanio aro gisik on∙gimin ning∙o Isolni pilak ku∙rachakaniko aganprakgen. Isolni ka∙onangani uamangni kosako wa∙alenga, jerangan be∙enni rakkiani aro gamchatani ning∙o Uni dilaniko ra∙chakgijagipa ong∙e mesokaha. Uamang kamni namgijani ong∙baaniko neng∙nikatenga.”

> “Every false way is a deception, and if sustained, will in the end bring destruction. Thus the Lord permits those who maintain false plans to be destroyed. At the very time when praise and adulation is heard, sudden destruction comes. There are those who, notwithstanding they know of the reproof received by others, because of unfaithfulness, turn away from admonition. These are doubly guilty. They knew the Lord’s will and did it not. Their punishment will be proportionate to their guilt. They would not take heed to the word of the Lord.” Kress Collection, 105, 106.

> “প্রত্যেক মিথ্যা পথই এক প্রতারণা, এবং যদি তা অব্যাহত রাখা হয়, তবে পরিণামে তা ধ্বংস ডেকে আনে। অতএব যারা মিথ্যা পরিকল্পনা আঁকড়ে ধরে, প্রভু তাঁদের বিনষ্ট হতে দেন। ঠিক সেই সময়ে, যখন প্রশংসা ও চাটুকারিতার ধ্বনি শোনা যায়, তখনই আকস্মিক ধ্বংস এসে পড়ে। এমন অনেকে আছে যারা, অবিশ্বস্ততার কারণে অন্যেরা যে তিরস্কার পেয়েছে তা জানা সত্ত্বেও, সতর্কবাণী থেকে মুখ ফিরিয়ে নেয়। এরা দ্বিগুণ অপরাধী। তারা প্রভুর ইচ্ছা জানত, তবু তা পালন করল না। তাদের শাস্তি তাদের অপরাধের অনুপাতে হবে। তারা প্রভুর বাক্যের প্রতি মনোযোগ দেয়নি।” Kress Collection, 105, 106.

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