Article

# The Book of Daniel - Number Fifty-Seven

Kitap ya Daniel - Namba Fífti-Séven

Unveiling the Prophetic Secrets of Revelation: A Journey Through End-Time Prophecies

揭示《启示录》的先知性奥秘：一场穿越末世预言的旅程

Author

Jeff Pippenger

Published

January 21, 2024

Formats

PDF Unavailable
Word Unavailable
Song MP3

All the prophets speak of the end of the world, and all the prophecies meet and end in the book of Revelation. In the book of Revelation, the same line is taken up as in the book of Daniel, for they are the same book. All of these prophetic principles have been firmly recorded in the previous articles. In the book of Revelation, we are informed that just before probation closes there is a prophecy that has been sealed up that is unsealed. These articles have been setting forth the prophetic elements connected to the message in the book of Revelation that is now being unsealed. The message is not a singular prophetic truth, and every element of the message that is being unsealed falls into the category of the Revelation of Jesus Christ.

Baporofeti boke bɑ bua ka bofelo jwa lefatshe, mme diporofeto tsotlhe di kopana di bo di khutlela kwa bokhutlong mo bukeng ya Tshenolo. Mo bukeng ya Tshenolo, go tseelwa pele mola o o tshwanang le o o mo bukeng ya Daniele, gonne ke buka e le nngwe. Melaometheo eno yotlhe ya boporofeti e kwadilwe ka tlhomamo mo ditlhogong tse di fetileng. Mo bukeng ya Tshenolo, re itsisiwe gore pele ga nako ya tsheko e tswalwa go na le boporofeti jo bo neng bo kanetswe jo bo bulwang. Ditlhogo tseno di ntse di baya fa pele dintlha tsa boporofeti tse di amanang le molaetsa o o mo bukeng ya Tshenolo o jaanong o bulwang. Molaetsa ga se boammaaruri bo le bongwe fela jwa boporofeti, mme sengwe le sengwe sa molaetsa o o bulwang se wela mo setlhopheng sa Tshenolo ya Jesu Keresete.

The message is unsealed just before the close of probation, when the “time is at hand.” The books of Daniel and Revelation, in association with the commentary from the writings of the Spirit of Prophecy, are very specific concerning the process associated with the unsealing of a prophetic message. It is the Lion of the tribe of Judah who accomplishes the unsealing, and when he does so he employs a structured method for presenting the message. He receives the message from the Father, who is represented as holding the Bible as it is sealed with seven seals. The Lion of the tribe of Judah, who is also the root of David and the Lamb that was slain, takes the book from the Father and removes the seals.

Molaetsa o senoloa hanyenyane pele monyetla oa teko o koaloa, ha “nako e se e atametse.” Libuka tsa Daniele le Tšenolo, hammoho le tlhaloso e tsoang lingolong tsa Moea oa Boporofeta, li hlaka haholo mabapi le mokhoa o amanang le ho senoloa ha molaetsa oa boporofeta. Ke Tau ea leloko la Juda e phethahatsang ho senoloa hoo, ’me ha e etsa joalo e sebelisa mokhoa o hlophisitsoeng bakeng sa ho hlahisa molaetsa. E amohela molaetsa ho Ntate, ea emeloang e le ea tšoereng Bibele joalokaha e tiisitsoe ka litiiso tse supileng. Tau ea leloko la Juda, eo hape e leng motso oa Davida le Konyana e neng e hlabiloe, e nka buka ho Ntate ’me e tlosa litiiso.

Jesus then gives the message to Gabriel, who along with other angels conveys the message to a prophet who writes the message and sends it to the churches. When the time to unseal the prophetic message is at hand the opening of the prophetic message produces a three-step testing process, that tests those within the churches who are the target audience of the prophet’s writing, and based upon the individual response of those church members, they determine whether they are in one of two classes. Those that accept the increase of knowledge which is produced by the message that is unsealed are identified as the “wise,” and those who do not are identified by Daniel as the “wicked,” and by Matthew as the “foolish”.

Jesus ijab tɨtʉ́ŋ ɨkʉ́m Gabriel, ne kʉ́tɨm kʉ́dʉk nɨŋɨrɨt aŋelo tɔ, kʉ́rɨ ɨkʉ́m ɨjɨt nɨŋ aŋɛtɛt ɨkʉ́m kɔɔt, nɨk ɨŋwɛt ɨkʉ́m kɔɔt ne kʉ́jʉk tɔ kʉ́tɨŋɛt. Kʉ́nɛ tɛ kʉ́mʉnʉ́n ɨkʉ́m kɔɔt nɨkɨrɨtɛt kʉ́nɛ atɔɔr, kʉ́mʉnʉ́n ɨkʉ́m kɔɔt nɨkɨrɨtɛt kʉ́rɨ mɛtɛi kʉ́jʉk kɔɔt kʉ́dɔŋ lɔm, ne mɛtɛi atɛm ɨkʉ́n ɨlɔk kʉ́tɨŋɛt, kɔ̀ kʉ́dɔŋ nɨŋɨrɨt tɔ aŋɛtɛt ajwɔk kʉ́jʉk. Ne kʉ́lɔk kʉ́nɛ kɔɔt mɛtɛi ɨkʉ́n kʉ́tɨŋɛt ɨŋwɛt, ɨŋɛ́rɛt lɔm kɔ̀ɔk kʉ́nɛ ɨkʉ́n ɨŋwɛt kʉ́nɛ mɛtɛi kʉ́rɨ dɔŋ lɔm kʉ́rɨt kʉ́nɛ wɔk. Kɔ̀ɔk kʉ́nɛ atɔɔr tɛ ɨŋwɛt ɨŋɛ́rɛt nɨŋɨrɨt kʉ́mʉnʉ́n kɔɔt nɨkɨrɨtɛt, kʉ́tɛŋ tɔ Daniel kʉ́nɛ “ŋwɔ́nɨ,” ne kɔ̀ɔk kʉ́nɛ atɔɔr tɛ ɨŋwɛt atɛŋ tɔ Daniel kʉ́nɛ “ɨkʉrʉk,” ne tɔ Matthew kʉ́nɛ “ɨfɔ́lɨʃ.”

All of these factors connected with the unsealing of the final prophetic secret are addressed and emphasized in verse nine of Revelation seventeen, for it identifies an element of the Revelation of Jesus Christ that will test the two classes of worshippers. It does so by identifying that it is the “wise” that will understand the message that follows the warning flag of the verse.

Semua faktor yang berkaitan dengan pembukaan rahsia nubuatan yang terakhir ini dibicarakan dan ditekankan dalam ayat sembilan Wahyu tujuh belas, kerana ayat itu mengenal pasti suatu unsur dalam Wahyu Yesus Kristus yang akan menguji dua golongan penyembah. Hal itu dilakukan dengan menyatakan bahawa orang yang “bijaksana”lah yang akan memahami mesej yang menyusuli tanda amaran dalam ayat tersebut.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Ini ialah pengertian yang berhikmat. Tujuh kepala itu ialah tujuh gunung, yang di atasnya perempuan itu duduk. Dan ada tujuh raja: lima telah jatuh, satu ada, dan yang seorang lagi belum datang; dan apabila ia datang, ia mesti tinggal seketika lamanya. Dan binatang yang dahulu ada, dan sekarang tidak ada, ia sendiri ialah yang kedelapan, dan berasal daripada yang tujuh itu, dan ia menuju kepada kebinasaan. Wahyu 17:9–11.

The “mind that has wisdom,” is the mind of the “wise.” The “wise” understand the increase of knowledge, and the increase of knowledge that is represented immediately after the prophetic marker, which identifies a truth that will be understood by the wise and rejected by the wicked, is the truth associated with the kingdoms of Bible prophecy set forth in the verses that follow. Those verses represent the last illustration of the kingdoms of Bible prophecy, and what is unsealed in the last days is that those eight kingdoms have also been represented in the first illustration of the kingdoms of Bible prophecy in Daniel chapter two.

“Хикмәткә ия булган акыл” — “зирәкләр” акылыдыр. “Зирәкләр” белемнең артуын аңлыйлар, һәм пәйгамбәрлек билгесеннән соң ук күрсәтелгән белемнең артуы — зирәкләр тарафыннан аңлашылачак, ә явызлар тарафыннан кире кагылачак хакыйкать — киләсе аятьләрдә бәян ителгән Изге Язма пәйгамбәрлегендәге патшалыклар белән бәйле хакыйкатьтер. Бу аятьләр Изге Язма пәйгамбәрлегендәге патшалыкларның соңгы сурәтләнешен тәшкил итә, һәм ахыргы көннәрдә ачыла торганы шул: ул сигез патшалык Даниял китабының икенче бүлегендәге Изге Язма пәйгамбәрлегендәге патшалыкларның беренче сурәтләнешендә дә күрсәтелгән булган.

The revelation of the truth upholds the limited view of the kingdoms of Bible prophecy that made up one of Miller’s jewels, but it shone ten times brighter, for it possesses much more truth than the Millerites understood from their limited point in history, and it represents a test as represented by the number “ten,” and by the warning beacon of the introductory warning of “here is the mind that has wisdom,” prophetically interpreted as, the following truth will test the churches that are sent the message that is unsealed just before the close of probation.

Panyingkap na katutuhanan nagtatagud sang nahanungod nga panan-aw sa mga ginharian sang tagna sa Biblia nga nangin isa sa mga alahas ni Miller, apang nagdan-ag ini sing napulo ka pilo nga mas mahayag, kay nagapanag-iya ini sang labi pa nga kamatuoran sang sa naintindihan sang mga Millerita halin sa ila pinungdan nga bahin sang kasaysayan, kag nagarepresentar ini sang isa ka pagsulay subong nga ginarepresentar sang numero nga “napulo,” kag sang sinalaag nga suga sang pasiunang paandam nga “ania ang hunahuna nga may kaalam,” nga sa tagna ginahubad nga, ang masunod nga kamatuoran amo ang magasulay sa mga iglesia nga padal-an sang mensahe nga ginbuksan ang tatak antes sang pagtapos sang panahon sang grasya.

In Revelation seventeen John was carried into the wilderness of twelve hundred and sixty years of papal darkness. He was placed at the very end of that period in 1798, which is the identical history he was placed at in Revelation thirteen.

Dalam Wahyu tujuh belas, Yohanes dibawa ke padang gurun selama seribu dua ratus enam puluh tahun kegelapan kepausan. Ia ditempatkan tepat pada akhir masa itu pada tahun 1798, yang merupakan sejarah yang sama persis dengan tempat ia ditempatkan dalam Wahyu tiga belas.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. Revelation 13:1.

> Lalu aku berdiri di atas pasir laut, dan melihat seekor binatang buas muncul dari dalam laut, yang mempunyai tujuh kepala dan sepuluh tanduk, dan di atas tanduk-tanduknya ada sepuluh mahkota, dan di atas kepala-kepalanya tertulis nama hujat. Wahyu 13:1.

The “sand of the sea” represents 1798, for it represents the historical vantage point where John was shown the papacy (the beast of the sea) in the past tense, and the United States (the beast of the earth) rising up, and ultimately speaking as a dragon at the soon-coming Sunday law. Then the earth beast forces the world to accept the “image of the beast,” that would speak and implement Sunday legislation upon the entire world.

“Pasir di laut” melambangkan tahun 1798, kerana hal itu melambangkan sudut pandang sejarah dari mana Yohanes diperlihatkan kepausan (binatang dari laut) dalam bentuk kala lampau, dan Amerika Syarikat (binatang dari bumi) sedang bangkit, dan pada akhirnya berbicara seperti seekor naga pada undang-undang Ahad yang akan segera datang. Kemudian binatang dari bumi itu memaksa dunia untuk menerima “patung binatang itu,” yang akan berbicara dan melaksanakan perundangan Ahad ke atas seluruh dunia.

> “At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

> “Ang panahong ang Kapapahan, na nahubaran ng kaniyang lakas, ay napilitang tumigil sa pag-uusig, ay nakita ni Juan ang isang bagong kapangyarihang umaahon upang ulitin ang tinig ng dragon, at ipagpatuloy ang gayon ding malupit at mapanlait na gawain. Ang kapangyarihang ito, ang kahuli-hulihang makikidigma laban sa iglesya at sa kautusan ng Dios, ay inihahalintulad sa isang hayop na may mga sungay na gaya ng sa kordero. Ang mga hayop na nauna rito ay nagsiahon mula sa dagat; datapuwa’t ito ay umahon mula sa lupa, na kumakatawan sa mapayapang pagbangon ng bansang isinasagisag nito—ang Estados Unidos.” Signs of the Times, Pebrero 8, 1910.

John is taken to the same vantage point of history to receive the final presentation of the kingdoms of Bible prophecy in chapter seventeen. Standing at that vantage point the kingdoms are presented. He is first informed that the beast controls both church and state, for she is seated upon not only seven heads, but also seven mountains. The seating of the great whore is identifying that she is the one riding the beast, and the one who rides the beast is the one who controls the beast.

Yohanis, marigatat tu titik pandang na sarupa dalam sejarah laho manjalo paparan na parpudi sian harajaon-harajaon nubuat ni Bibel di bagasan pasal tujuhbelas. Maradophon di titik pandang i, harajaon-harajaon i dipapatar. Parjolo sahali dipabotohon tu ibana ia binatang i manguasai duanana, gareja dohot negara, ai ibana hundul di atas ndang holan pitu ulu, alai dohot pitu dolok. Hundulna boru pangalangkup na godang i mangidentifikasi ia ibana do na manunggangi binatang i, jala na manunggangi binatang i ma na mangendalihon binatang i.

> And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.

> Mosadi yo o boneng ke motse o mogolo, o busang dikgosi tsa lefatshe. Tshenolo 17:18.

The word “reigneth” means to hold and to rule over. A rider rules over the beast by holding the reins. The papacy rules over seven heads and also over seven mountains. In Daniel chapter two, Daniel informs Nebuchadnezzar that he is the “head” of gold. In Isaiah chapter seven a “head” is also a king, a capitol or a kingdom.

Lentšu “reigneth” le ra go swara le go buša godimo ga. Mopalami o buša godimo ga sebata ka go swara marapo a go se laola. Bopapa bo buša godimo ga dihlogo tše šupago le godimo ga dithaba tše šupago. Go Daniele kgaolo ya bobedi, Daniele o tsebiša Nebukadinetsara gore ke “hlogo” ya gauta. Go Jesaya kgaolo ya bošupa, “hlogo” le yona ke kgoši, motsemošate goba mmušo.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.

> Kerana kepala Aram ialah Damsyik, dan kepala Damsyik ialah Rezin; dan dalam tempoh enam puluh lima tahun Efraim akan dihancurkan, sehingga ia tidak lagi menjadi suatu bangsa. Dan kepala Efraim ialah Samaria, dan kepala Samaria ialah anak Remalya. Jika kamu tidak percaya, sesungguhnya kamu tidak akan diteguhkan. Yesaya 7:7, 8.

The papacy, which is the woman riding the beast, rules over all the kings of the earth. Those kings are represented as “ten kings,” that are the dragon-power of the last days. They are the kings the whore of Tyre commits fornication with. Those “ten kings” have been forced to accept the authority of the papacy, but the premier king of those ten kings is the United States. The United States is therefore also represented by Ahab, the king of the ten northern kingdoms of Israel. The number “seven” represents “complete,” and when the papacy is portrayed as reigning over the kings of the earth, she is also reigning over the ten kings and she is seated upon the seven heads.

Bopapa, e leng mosadi yo o palameng sebatana, bo busa dikgosi tsotlhe tsa lefatshe. Dikgosi tseo di emetswe e le “dikgosi di le lesome,” tse e leng maatla a kgogela a malatsi a bofelo. Ke dikgosi tse seaka sa Ture se dirang boaka le tsona. “Dikgosi di le lesome” tseo di pateleditswe go amogela taolo ya bopapa, mme kgosi e kgolo ya dikgosi tseo di le lesome ke United States. Ka jalo, United States le yone e emetswe gape ke Ahabe, kgosi ya magosi a le lesome a bokone a Iseraele. Palo ya “supa” e emela “botlalo,” mme fa bopapa bo tlhalosiwa bo busa dikgosi tsa lefatshe, bo bo bo busa le dikgosi di le lesome, e bile bo ntse mo ditlhogong di le supa.

Here is the mind that has wisdom, for the wise of the last days employ the methodology of “line upon line,” and they recognize that each of the symbols of the statecraft that the whore rules over identify the same truth. She also rules over seven mountains, and the Millerites identified a “mountain” in Bible prophecy as a symbol of a kingdom, but they also identified that symbols have more than one meaning.

Nia hapa akili iliyo na hekima, kwa maana wenye hekima wa siku za mwisho hutumia mbinu ya “mstari juu ya mstari,” nao hutambua ya kwamba kila moja ya alama za utawala wa kisiasa ambao kahaba anautawala huutambulisha ukweli uo huo. Yeye pia hutawala juu ya milima saba, na Wamilleri walitambua “mlima” katika unabii wa Biblia kuwa ni alama ya ufalme, lakini pia walitambua ya kwamba alama zina maana zaidi ya moja.

Mountains are also a symbol of a church. The “glorious holy mountain” in the Scriptures represents God’s church.

Izintaba nazo ziyisifanekiselo sebandla. “Intaba engcwele ekhazimulayo” emiBhalweni imele ibandla likaNkulunkulu.

> The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.

> Perkataan yang dilihat oleh Yesaya bin Amoz mengenai Yehuda dan Yerusalem. Maka akan terjadi pada hari-hari terakhir, bahwa gunung rumah TUHAN akan ditegakkan di puncak gunung-gunung, dan akan ditinggikan melebihi bukit-bukit; dan segala bangsa akan berduyun-duyun datang kepadanya. Dan banyak suku bangsa akan pergi serta berkata, Marilah, kita naik ke gunung TUHAN, ke rumah Allah Yakub; maka Ia akan mengajarkan kepada kita jalan-jalan-Nya, dan kita akan berjalan di lorong-lorong-Nya; sebab dari Sion akan keluar Taurat, dan firman TUHAN dari Yerusalem. Yesaya 2:1–3.

The “Lord’s house” is His church, and it is a “mountain.” The great whore is seated upon seven mountains, thus identifying that she rules over all the churches, just as she rules over all the kings. She has control over all the churches and all the states in all the world.

“Rumah Tuhan” ialah gereja-Nya, dan ia ialah sebuah “gunung.” Perempuan sundal besar itu duduk di atas tujuh gunung, dengan demikian menandakan bahawa dia memerintah atas semua gereja, sebagaimana dia juga memerintah atas semua raja. Dia menguasai semua gereja dan semua negara di seluruh dunia.

The vision that Isaiah is identifying that came to him “concerning Judah and Jerusalem,” that we just cited, continues on, and it is still the same passage in chapter four, and according to Isaiah it is the “same day” that people say, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.” In that same period of time “seven women” are identified.

Visen yang dikenal pasti oleh Yesaya sebagai yang datang kepadanya “mengenai Yehuda dan Yerusalem,” yang baru sahaja kita petik itu, berlanjutan lagi, dan masih merupakan petikan yang sama dalam fasal empat, dan menurut Yesaya itulah “hari yang sama” ketika orang berkata, “Marilah kamu, dan marilah kita naik ke gunung Tuhan, ke rumah Allah Yakub.” Dalam jangka masa yang sama itu “tujuh orang perempuan” dikenal pasti.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. Isaiah 4:1–6.

> Bilo bile kutuk nahi, miim senin nama olsem meri bilong yu, bai dispela i rausim sem bilong mipela.” Long dispela de han bilong Bikpela bai i naispela na i gat glori, na kaikai bilong graun bai i gutpela tru na i naispela long ol manmeri bilong Israel husat i bin abrusim bagarap. Na bai i kamap olsem, man i stap yet long Saion, na man i stap yet long Jerusalem, bai ol i kolim em holi, em olgeta wan wan husat nem bilong ol i stap rait namel long ol manmeri i stap laip long Jerusalem: taim Bikpela bai i wasim doti bilong ol pikinini meri bilong Saion, na bai i klinim blut bilong Jerusalem long namel bilong en yet long spirit bilong kot, na long spirit bilong paia i kukim olgeta doti. Na Bikpela bai i wokim antap long olgeta ples sindaun bilong maunten Saion, na antap long ol bung bilong en, wanpela klaut na smok long san, na lait bilong wanpela paia i lait tru long nait: long wanem, antap long olgeta glori bai i gat wanpela banis bilong lukaut. Na bai i gat wanpela haus sel bilong givim sed long san long taim bilong bikhat, na bilong stap ples hait, na bilong wanpela ples hait long bikwin na long ren. Aisaia 4:1–6.

The “day” which is the subject of Isaiah’s vision is the “hour” of the great earthquake of Revelation chapter eleven. The wise that have accepted the admonition to “return” from the disappointment of July 18, 2020, and met the requirements of Leviticus twenty-six, and who have been brought together by Ezekiel’s first prophecy, are sealed when they accept Ezekiel’s second message of the four winds of Islam. They are then lifted up into heaven as an ensign, and God’s other children in Babylon begin to respond to the call to come out of Babylon, that begins at the earthquake, which is the soon-coming Sunday law. God’s other flock hear the message to come out of Babylon, and they proclaim, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.”

“Ван” нь Исаиагийн үзэгдлийн сэдэв бөгөөд Илчлэлт арван нэгдүгээр бүлгийн агуу газар хөдлөлтийн “цаг” юм. 2020 оны долоодугаар сарын 18-ны урам хугарлын дараа “буцаж ир” гэсэн сануулгыг хүлээн авч, Левит хорин зургаагийн шаардлагуудыг хангаж, мөн Езекиелийн эхний эш үзүүллэгээр хамт цуглуулагдсан мэргэд Езекиелийн Исламын дөрвөн салхины тухай хоёр дахь мэдээг хүлээн авахдаа тамгалагдана. Дараа нь тэд тэнгэр өөд туг тэмдэг болгон өргөгдөж, Бурханы Вавилонд буй бусад хүүхдүүд газар хөдлөлтийн үед, өөрөөр хэлбэл удахгүй ирэх Ням гаргийн хуулиар эхэлдэг Вавилоноос гарах дуудлагад хариу өгч эхэлнэ. Бурханы өөр сүрэг Вавилоноос гарах мэдээг сонсож, “Ирцгээ, ЭЗЭНий уул өөд, Иаковын Бурханы өргөө рүү хамт өгсөцгөөе” хэмээн тунхаглана.

In that “hour” the great whore begins to sing her songs and commit fornication with the kings of the earth. Those who are not written in the Lamb’s book of life follow the whore, and their churches come under her authority. Those churches are represented by Isaiah as “seven women.” Those “seven women” are the “seven mountains” that the papacy shall rule over, as the United States forces the entire world to erect an image of the beast that will both speak and cause all to receive the mark of papal authority.

Dalam “jam” itu pelacur besar itu mulai menyanyikan nyanyiannya dan berzina dengan raja-raja di bumi. Mereka yang namanya tidak tertulis di dalam kitab kehidupan Anak Domba mengikuti pelacur itu, dan gereja-gereja mereka berada di bawah kekuasaannya. Gereja-gereja itu dilambangkan oleh Yesaya sebagai “tujuh perempuan.” “Tujuh perempuan” itu ialah “tujuh gunung” yang akan diperintah oleh kepausan, ketika Amerika Serikat memaksa seluruh dunia untuk mendirikan suatu patung binatang itu yang akan berbicara dan menyebabkan semua orang menerima tanda otoritas kepausan.

Those “seven women shall take hold of one man,” and that “man” is the “man” Paul identifies as “the man of sin.” In that testing period those who remain “in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.” God’s people are those in the period of time whose names are written in the book of life, the book of the Lamb who was slain from the foundation of the world. The other class, who take hold of the “man of sin” are those in Revelation chapter thirteen that worship the man of sin.

“म्हिलाग सत्ते जणें एका मानसान धरूं घेतले”, आनी तो “मानस” तोच “मानस” आसा जाका पौल “पातकाचो मानस” म्हणटा. त्या परिक्षेच्या काळांत जे “यरुशलेमांत उरतात, तांकां पवित्र म्हणटले जातले, म्हंजे यरुशलेमांत जिवंतांमध्ये लिहिल्लेले प्रत्येक एक.” देवाची लोक तींच आसात ज्यांच्या नावां त्या काळाच्या अवधीत जीवनाच्या पुस्तकांत, जगाच्या पायाभरणीपासून वध केल्लेल्या कोकराच्या पुस्तकांत, लिहिल्लीं आसात. दुसरो वर्ग, जे “पातकाच्या मानसा”क धरूं घेतात, तेच प्रकटीकरण अध्याय तेरांतले ते लोक आसात जे त्या पातकाच्या मानसाची उपासना करतात.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear. Revelation 13:8, 9.

> པ་དེ་ལ་ས་གཞིའི་སྟེང་གནས་པ་ཐམས་ཅད་ཕྱག་འཚལ་བར་འགྱུར། འཇིག་རྟེན་གྱི་གཞི་བཙུགས་པ་ནས་བསད་པའི་ལུག་གི་ཚེའི་དེབ་ཏུ་མིང་མ་བྲིས་པ་རྣམས་ནི་དེ་ལ་ཕྱག་འཚལ་བར་འགྱུར། སུ་ལ་རྣ་བ་ཡོད་ན། ཉན་པར་གྱིས། མངོན་རྟོགས 13:8, 9.

The “hour” of the great earthquake, which is the Sunday law crisis, is the conclusion of the investigative judgment, and the judgment is based upon whether your name is found or not found entered within the book of life, thus in that time the two classes represented by the relation to the book of life is identifying the very closing scenes of judgment. Those who take hold of the “man of sin,” proclaim that they will “eat” their “own bread, and wear” their “own apparel,” but their primary desire is to “be called by thy name”.

“Hora” ya phororo e kgolo ya lefatshe, e leng tlokotsi ya molao wa Sontaga, ke pheletso ya kahlolo ya dipatlisiso; mme kahlolo e theilwe hodima hore na lebitso la hao le fumanwa kapa ha le fumanwe le ngotswe bukeng ya bophelo; ka baka leo, ka nako eo dikarolo tse pedi tse emetsweng ke kamano ya tsona le buka ya bophelo di supa ka ho hlaka diponahatso tsa ho qetela haholo tsa kahlolo. Bao ba tshwarang “monna wa sebe” ba phatlalatsa hore ba tla “ja” “bohobe ba bona, mme ba apare” “seaparo sa bona,” empa takatso ya bona e ka sehloohong ke “ho bitswa ka lebitso la hao”.

They will retain their own doctrinal statement of beliefs (eat their own bread), and retain their denominational profession (their own apparel), but accept the name of the “man of sin.” The name of the “man of sin,” is “catholic”, which means “universal”. Those who take hold of the “man of sin,” wish to become part of the “universal church”, which is the Catholic church. They desire that relationship in order to “take away” their “reproach.”

Mereka akan tetap mempertahankan pernyataan doktrin kepercayaan mereka sendiri (memakan roti mereka sendiri), dan tetap mempertahankan pengakuan denominasi mereka (pakaian mereka sendiri), tetapi menerima nama dari “manusia durhaka.” Nama dari “manusia durhaka” itu adalah “katolik”, yang berarti “universal”. Mereka yang berpegang pada “manusia durhaka” itu ingin menjadi bagian dari “gereja universal”, yaitu Gereja Katolik. Mereka menginginkan hubungan itu agar “menghapuskan” “cela” mereka.

The “reproach” addresses two significant elements of the beast that reigns over all the churches and all the nations in the last days. In the “hour of the great earthquake” in Revelation eleven, “the third woe cometh quickly”. The “third woe” is Islam. In the “hour of the great earthquake” in Revelation eleven, the Seventh Trumpet sounds. The Seventh Trumpet is Islam. Islam strikes in the “hour of the great earthquake,” for all of the Trumpets are the prophetic tools God has employed in judgment upon forced Sunday worship throughout world history.

“Tikan” itu menyinggung dua unsur penting dari binatang yang memerintah atas semua gereja dan semua bangsa pada akhir zaman. Dalam “jam gempa bumi yang besar” dalam Wahyu sebelas, “celaka yang ketiga datang dengan segera”. “Celaka yang ketiga” ialah Islam. Dalam “jam gempa bumi yang besar” dalam Wahyu sebelas, Sangkakala Ketujuh berbunyi. Sangkakala Ketujuh ialah Islam. Islam memukul dalam “jam gempa bumi yang besar,” karena semua Sangkakala adalah alat-alat nubuat yang telah Allah pakai dalam penghakiman atas pemaksaan ibadah hari Minggu di sepanjang sejarah dunia.

When the “national ruin” of the United States is brought about, at the soon-coming Sunday law, the “nations will be angry.” It is Islam that angers the nations in Bible prophecy, as represented by the first reference to Islam in the book of Genesis.

Apabila “keruntuhan nasional” Amerika Syarikat didatangkan, pada undang-undang Ahad yang akan segera berlaku, “bangsa-bangsa akan menjadi marah.” Islamlah yang membangkitkan kemarahan bangsa-bangsa dalam nubuatan Alkitab, sebagaimana digambarkan oleh rujukan pertama kepada Islam dalam kitab Kejadian.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. 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 16:11, 12.

> မိန့်တော်မူသော ထာဝရဘုရား၏ ကောင်းကင်တမန်က သူမအား၊ “ကြည့်ရှုလော့၊ သင်သည် ကိုယ်ဝန်ဆောင်လျက်ရှိ၏၊ သားယောက်ျားကို မွေးဖွားလိမ့်မည်။ သူ၏အမည်ကို ဣရှမေလဟု ခေါ်ရမည်။ အကြောင်းမူကား ထာဝရဘုရားသည် သင်၏ဆင်းရဲဒုက္ခကို ကြားတော်မူပြီ။ ထိုသူသည် ရိုင်းသောလူ ဖြစ်လိမ့်မည်။ သူ၏လက်သည် လူအပေါင်းတို့ကို ဆန့်ကျင်လိမ့်မည်။ လူအပေါင်းတို့၏လက်သည်လည်း သူ့ကို ဆန့်ကျင်လိမ့်မည်။ သူသည် မိမိညီအစ်ကိုအပေါင်းတို့၏ ရှေ့မှောက်၌ နေထိုင်လိမ့်မည်” ဟု ဆို၏။ ကမ္ဘာဦးကျမ်း ၁၆း၁၁၊ ၁၂။

The “reproach” of the last days is the religion of Islam. The churches and the nations of the world will come under the authority of the New World Order of a United Nations, which is ruled over by the Catholic church. The pope will be seated upon the one-world system, just as Constantine gave the papacy its seat in the year 330. The nations will determine that their ability to deal with the warfare being brought against mankind by Islam, can only be accomplished by a united effort, which will require a subjection to some moral authority, which the United States will insist is the Roman church. Just as Justinian gave the Catholic church its great authority in the year 533, history is repeated. The United States will force the world through its military might to obey, just as Clovis did for the Catholic church in the year 496. The history of verse two of Revelation thirteen will be repeated.

“ꯂꯥꯁꯠ ꯗꯦꯖꯁ”ꯀꯤ “ꯔꯤꯄ꯭ꯔꯣꯆ꯭” ꯍꯥꯏꯕꯁꯤ ꯏꯁ꯭ꯂꯥꯝꯒꯤ ꯂꯥꯏꯔꯤꯛ ꯑꯣꯏ꯫ ꯆꯔꯆꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯃꯥꯂꯦꯝ ꯑꯁꯤꯒꯤ ꯂꯩꯕꯥꯛ ꯁꯤꯡꯅ ꯀꯦꯊꯣꯂꯤꯛ ꯆꯔꯆꯅ ꯄꯥꯟꯊꯣꯛꯂꯤꯕ ꯌꯨꯅꯥꯏꯇꯦꯗ ꯅꯦꯁꯟꯁꯀꯤ ꯅ꯭ꯌꯨ ꯋꯔꯜꯗ ꯑꯣꯔꯗꯔꯒꯤ ꯑꯩꯈꯣꯢ ꯃꯦꯟꯅ ꯂꯩꯒꯅꯤ꯫ ꯄꯣꯄꯁꯤ ꯋꯥꯟ-ꯋꯔꯜꯗ ꯁꯤꯁ꯭ꯇꯝ ꯑꯁꯤꯒꯤ ꯃꯊꯛꯇ ꯐꯝꯒꯅꯤ, ꯑꯗꯨꯒ ꯀꯣꯟꯁꯇꯟꯇꯤꯟꯅ ꯆꯍꯤ 330ꯗ ꯄꯥꯄꯦꯁꯤꯗ ꯃꯐꯝ ꯄꯤꯕ ꯑꯗꯨꯒꯨꯝꯅꯥ꯫ ꯂꯩꯕꯥꯛ ꯁꯤꯡꯅ ꯏꯁ꯭ꯂꯥꯝꯅ ꯃꯤꯑꯣꯏꯕ ꯃꯤꯑꯥꯝ ꯃꯊꯛꯇ ꯄꯨꯔꯛꯂꯛꯄ ꯂꯥꯟꯅꯤꯡ-ꯂꯥꯟꯁꯧ ꯑꯁꯤ ꯊꯥꯕꯀ ꯇꯧꯕꯗ ꯃꯈꯣꯏꯒꯤ ꯉꯝꯕ ꯑꯁꯤ ꯑꯃꯨꯛ ꯑꯃꯒꯥ ꯑꯄꯨꯟꯕ ꯁꯦꯝꯒꯠꯅ ꯇꯧꯕꯗꯒꯤ ꯈꯛꯇ ꯑꯣꯏꯒꯅꯤ ꯍꯥꯏꯅ ꯋꯥꯈꯜ ꯊꯤꯒꯅꯤ; ꯃꯁꯤꯅ ꯃꯣꯔꯜ ꯑꯣꯊꯣꯔꯤꯇꯤ ꯑꯃꯗꯒꯤ ꯃꯈꯨꯠ ꯊꯥꯗꯨꯅ ꯂꯩꯕ ꯔꯔꯦꯛ ꯄꯤꯒꯅꯤ, ꯑꯗꯨꯒ ꯌꯨꯅꯥꯏꯇꯦꯗ ꯁ꯭ꯇꯦꯇꯁꯅ ꯃꯁꯤ ꯔꯣꯃꯟ ꯆꯔꯆꯅꯤ ꯍꯥꯏꯅ ꯊꯝꯒꯠꯒꯅꯤ꯫ ꯖꯁ꯭ꯇꯤꯅꯤꯑꯟꯅ ꯆꯍꯤ 533ꯗ ꯀꯦꯊꯣꯂꯤꯛ ꯆꯔꯆꯗ ꯑꯆꯧꯕ ꯑꯣꯊꯣꯔꯤꯇꯤ ꯄꯤꯕ ꯑꯗꯨꯒꯨꯝꯅꯥ, ꯍꯤꯁ꯭ꯇꯣꯔꯤ ꯑꯃꯨꯛ ꯍꯟꯅ ꯊꯣꯛꯂꯀ꯭ꯄꯅꯤ꯫ ꯀ꯭ꯂꯣꯕꯤꯁꯅ ꯆꯍꯤ 496ꯗ ꯀꯦꯊꯣꯂꯤꯛ ꯆꯔꯆꯀꯤ ꯃꯥꯐꯝꯗ ꯂꯧꯔꯛꯄ ꯑꯗꯨꯒꯨꯝꯅꯥ, ꯌꯨꯅꯥꯏꯇꯦꯗ ꯁ꯭ꯇꯦꯇꯁꯅ ꯃꯥꯈꯣꯏꯒꯤ ꯃꯤꯂꯤꯇꯔꯤ ꯃꯄꯥꯡꯒꯜꯅ ꯃꯥꯂꯦꯝ ꯑꯁꯤ ꯍꯧꯖꯤꯛ ꯍꯦꯟꯒꯠꯍꯟꯒꯅꯤ꯫ Revelation ꯊꯥꯏꯔꯇꯤꯟꯒꯤ ꯚꯔꯁ ꯑꯅꯤꯒꯤ ꯍꯤꯁ꯭ꯇꯣꯔꯤ ꯑꯃꯨꯛ ꯍꯟꯅ ꯊꯣꯛꯂꯀ꯭ꯄꯅꯤ꯫

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> สัตว์ร้ายซึ่งข้าพเจ้าเห็นนั้นมีลักษณะเหมือนเสือดาว เท้าของมันเหมือนเท้าหมี และปากของมันเหมือนปากสิงโต และพญานาคได้มอบฤทธิ์เดช บัลลังก์ และอำนาจยิ่งใหญ่ของตนให้แก่มัน วิวรณ์ 13:2

Once the image is set up, then the kings of the earth, who have been angered by the attacks of Islam, will recognize that the universal “reproach” against Islam that has been used to bring the worldwide image of the beast into existence, was not the “reproach” that the “man of sin” (Jezebel) was actually concerned with. Too late, the world will find out that Jezebel cares nothing about Islam, but that her heart desires to kill Elijah, as Herodias killed John the Baptist.

Ɔbaa no wɔde besisi hɔ wie a, ɛno na asase so ahemfo a Islam ntua no ahyɛ wɔn abufuw no behu sɛ, wiase nyinaa mu “animtiaabu” a wɔde tiaa Islam na ɛmaa wɔde aboa no honi a ɛtrɛw wiase nyinaa bae no, na ɛnyɛ “animtiaabu” a “bɔne nipa” no (Yezebel) ankasa de ne ho sii so no. Bere a atwa mu no, wiase no behu sɛ Yezebel nnwen hwee wɔ Islam ho, na mmom deɛ ne koma pɛ ne sɛ okum Elia, sɛnea Herodias kum Yohane Osuboni no.

The “mind which hath wisdom,” is the “mind of the wise,” and the “wise” are those who understand the “increase of knowledge” that is produced when the Lion of the tribe of Judah, unseals the Revelation of Jesus Christ, just before probation closes.

“Fikiran yang berhikmat” ialah “fikiran orang bijaksana”, dan “orang bijaksana” ialah mereka yang memahami “pertambahan pengetahuan” yang dihasilkan apabila Singa dari suku Yehuda membuka meterai Wahyu Yesus Kristus, tepat sebelum masa percubaan berakhir.

> 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.

> Lalu katanya kepadaku, “Janganlah meterai perkataan-perkataan nubuat kitab ini, karena waktunya sudah dekat. Barangsiapa yang tidak adil, biarlah ia tetap tidak adil; dan barangsiapa yang cemar, biarlah ia tetap cemar; dan barangsiapa yang benar, biarlah ia tetap benar; dan barangsiapa yang kudus, biarlah ia tetap kudus.” Wahyu 22:10, 11.

The “seven heads are seven mountains, on which the woman sitteth,” represents the truth that the papacy will reign over both church and state. Symbols have more than one meaning, and the symbols are to be defined and understood by the context of the passage where the symbols are represented. The argument arises that the verse identifies that the heads are the mountains, so what would be the justification for identifying a distinction between the heads (statecraft) and the mountains (churchcraft)? The distinction is established in Daniel chapters seven and eight. In chapter seven both pagan Rome and papal Rome are identified as “diverse,” from the beasts that preceded them.

“ခေါင်းခုနစ်လုံးသည် မိန်းမထိုင်လျက်ရှိသော တောင်ခုနစ်လုံးဖြစ်သည်” ဟူသောစကားသည် ပုပ်ရဟန်းမင်းအာဏာစနစ်သည် ဘုရားကျောင်းနှင့် နိုင်ငံရေးအာဏာ နှစ်ရပ်စလုံးအပေါ် အုပ်စိုးမည်ဟူသော အမှန်တရားကို ကိုယ်စားပြုသည်။ သင်္ကေတများတွင် အဓိပ္ပာယ်တစ်မျိုးတည်းသာ မရှိဘဲ၊ သင်္ကေတများကို ၎င်းတို့ ဖော်ပြထားသော ကျမ်းပိုဒ်၏ အခြေအနေအရ သတ်မှတ်နားလည်ရမည်ဖြစ်သည်။ ထိုအခန်းငယ်က ခေါင်းများသည် တောင်များဖြစ်ကြောင်း ဖော်ညွှန်းနေသဖြင့်၊ ခေါင်းများ (နိုင်ငံအုပ်ချုပ်ရေးအာဏာ) နှင့် တောင်များ (ဘုရားကျောင်းအုပ်ချုပ်ရေးအာဏာ) အကြား ခွဲခြားသတ်မှတ်ရန် မည်သည့်အကြောင်းပြချက်ရှိသနည်းဟူသော အငြင်းအခုံ ပေါ်ပေါက်လာသည်။ ထိုခွဲခြားမှုကို ဒံယေလကျမ်း အခန်းကြီး ၇ နှင့် ၈ တွင် တည်ထောင်ထားသည်။ အခန်းကြီး ၇ တွင် အယူမှားရောမနှင့် ပုပ်ရဟန်းမင်းရောမ နှစ်မျိုးစလုံးကို ၎င်းတို့မတိုင်မီ ပေါ်လာခဲ့သော သားရဲများနှင့် “မတူကွဲပြားသော” ဟူ၍ ဖော်ပြထားသည်။

When chapter seven is brought upon chapter eight (line upon line), we find in chapter eight the little horn of Rome, oscillating between man, woman, man, woman. One symbol (the little horn) that represents two powers. In those chapters, a horn is a kingdom, and a kingdom is also a head. In chapter eight, the little horn represents two kingdoms, the fourth and fifth kingdom of Bible prophecy. The little horn symbolically represents two kingdoms, and the two kingdoms it represents are kingdoms that identify the union of statecraft and churchcraft. The seven heads, which are also seven mountains, represent two kingdoms, and the one kingdom is churchcraft and the other is statecraft.

Ketika pasal tujuh dikenakan ke atas pasal delapan (baris demi baris), kita mendapati dalam pasal delapan tanduk kecil Roma, berayun antara laki-laki, perempuan, laki-laki, perempuan. Satu lambang (tanduk kecil) yang mewakili dua kuasa. Dalam pasal-pasal itu, sebuah tanduk adalah sebuah kerajaan, dan sebuah kerajaan juga adalah sebuah kepala. Dalam pasal delapan, tanduk kecil itu mewakili dua kerajaan, kerajaan keempat dan kelima dari nubuatan Alkitab. Tanduk kecil itu secara simbolis mewakili dua kerajaan, dan dua kerajaan yang diwakilinya adalah kerajaan-kerajaan yang mengenali persatuan kenegaraan dan kegerejaan. Ketujuh kepala, yang juga adalah tujuh gunung, mewakili dua kerajaan, dan kerajaan yang satu adalah kegerejaan dan yang lain adalah kenegaraan.

In Daniel chapter two, there is another witness to this prophetic symbolism, for there the last kingdom, which the Millerites understood to be the fourth kingdom of Rome, is represented by iron and clay. The iron and clay are combined, though in reality iron does not combine with clay. Yet when Sister White comments upon the “iron and clay,” she identifies it as a symbol of churchcraft and statecraft, as is represented by chapter eight’s little horn, and the Revelation seventeen heads that are also mountains.

Dalam Daniel pasal dua, terdapat satu lagi kesaksian tentang simbolisme nubuat ini, kerana di sana kerajaan yang terakhir, yang difahami oleh golongan Millerit sebagai kerajaan keempat Rom, dilambangkan oleh besi dan tanah liat. Besi dan tanah liat itu digabungkan, walaupun pada hakikatnya besi tidak bergabung dengan tanah liat. Namun apabila Sister White mengulas tentang “besi dan tanah liat,” beliau mengenal pastinya sebagai lambang pertukangan gereja dan pertukangan negara, sebagaimana yang dilambangkan oleh tanduk kecil dalam pasal lapan, dan kepala-kepala dalam Wahyu tujuh belas yang juga merupakan gunung-ganang.

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

> “Re tlile nakong eo mosebetsi o halalelang oa Molimo o emeloang ke maoto a setšoantšo seo ho sona tšepe e neng e tsoakane le letsopa le seretse. Molimo o na le sechaba, sechaba se khethiloeng, seo temoho ea sona e lokelang ho halaletsoa, se sa lokelang ho silafala ka ho beha holim’a motheo lehong, furu, le litlhaka. Moea o mong le o mong o tšepahalang litaelong tsa Molimo o tla bona hore tšobotsi e khethollang tumelo ea rōna ke Sabatha ea letsatsi la bosupa. Haeba ’muso o ne o ka hlompha Sabatha joalokaha Molimo a laetse, o ne o tla ema ka matla a Molimo le ho sireletsa tumelo e kileng ea neheloa bahalaleli. Empa bo-ralipolotiki ba tla tšehetsa sabatha ea bohata, ’me ba tla kopanya tumelo ea bona ea bolumeli le ho bolokoa ha ngoana enoa oa bopapa, ba mo beha ka holimo ho Sabatha eo Morena a e halalelitseng le ho e hlohonolofatsa, a e khetholla hore motho a e boloke e halalela, e le pontšo pakeng tsa Hae le sechaba sa Hae melokong e sekete. Ho kopanngoa ha mano a kereke le mano a ’muso ho emeloa ke tšepe le letsopa. Kopano ena e fokolisa matla ’ohle a likereke. Ho apesa kereke ka matla a ’muso hona ho tla hlahisa liphello tse mpe. Batho ba batla ba fetile moeli oa mamello ea Molimo. Ba tsetetse matla a bona lipolotiking, ’me ba ikopantse le bopapa. Empa nako e tla tla eo ka eona Molimo a tla otla ba entseng molao oa Hae lefeela, ’me mosebetsi oa bona o mobe o tla ba hlahela.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

We will continue this study in the next article.

Kita akan melanjutkan pelajaran ini dalam artikel yang berikutnya.

> “In the scene representing the work of Christ for us, and the determined accusation of Satan against us, Joshua stands as the high priest, and makes request in behalf of God’s commandment-keeping people. At the same time Satan represents the people of God as great sinners, and presents before God the list of sins he has tempted them to commit through their lifetime, and urges that because of their transgressions, they be given into his hands to destroy. He urges that they should not be protected by ministering angels against the confederacy of evil. He is full of anger because he cannot bind the people of God into bundles with the world, to render to him complete allegiance. Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.

> “Dalam pemandangan yang melukiskan pekerjaan Kristus bagi kita, dan tuduhan Iblis yang gigih terhadap kita, Yosua berdiri sebagai imam besar, dan memohon demi umat yang menuruti perintah-perintah Allah. Pada waktu yang sama Iblis menggambarkan umat Allah sebagai orang-orang berdosa besar, dan mengajukan di hadapan Allah daftar dosa yang telah ia cobai mereka untuk melakukannya sepanjang hidup mereka, serta mendesak agar karena pelanggaran-pelanggaran mereka, mereka diserahkan ke dalam tangannya untuk dibinasakan. Ia mendesak bahwa mereka tidak patut dilindungi oleh malaikat-malaikat yang melayani terhadap persekutuan kejahatan. Ia penuh amarah karena ia tidak dapat mengikat umat Allah dalam berkas-berkas bersama dunia, untuk menjadikan mereka memberikan kepadanya kesetiaan yang sepenuhnya. Raja-raja, para penguasa, dan para gubernur telah membubuhkan pada diri mereka sendiri tanda antikristus, dan digambarkan sebagai naga yang pergi berperang melawan orang-orang kudus—mereka yang menuruti perintah-perintah Allah dan yang memiliki iman kepada Yesus. Dalam permusuhan mereka terhadap umat Allah, mereka juga memperlihatkan diri bersalah karena memilih Barabas sebagai ganti Kristus.”

> “God has a controversy with the world. When the judgment shall sit, and the books shall be opened, He has an awful account to settle, which would now make the world fear and tremble were men not blinded and bewitched by satanic delusions and deceptions. God will call the world to account for the death of His only-begotten Son, whom to all intents and purposes the world has crucified afresh, and put to open shame in the persecution of His people. The world has rejected Christ in the person of His saints, has refused His messages in the refusal of the messages of prophets, apostles, and messengers. They have rejected those who have been colaborers with Christ, and for this they will have to render an account.” Testimonies to Ministers, 38, 39.

> “Modimo o na le kganetsano le lefase. Ge kahlolo e tla dula, gomme dipuku di tla bulwa, O na le pego e šiišago ye a swanetšego go e rarolla, yeo bjale e ka dirago gore lefase le boife le go thothomela ge nkabe batho ba sa foufatšwa le go loiwa ke diphošo le bofora bja Sathane. Modimo o tla bitša lefase gore le ikarabele ka lehu la Morwa wa Gagwe a nnoši yo a belegwego, yo, ka maikemišetšo le merero ka moka, lefase le mmapotšitšego sefapanong gape, gomme la mmea dihlong phatlalatša ka go hlomola batho ba Gagwe. Lefase le ganne Kriste ka sebopego sa bakgethwa ba Gagwe, le ganne melaetša ya Gagwe ka go gana melaetša ya baporofeta, baapostola, le baromiwa. Le ganne bao e bilego badirišani le Kriste, gomme ka baka la se ba tla swanelwa ke go nea pego.” Testimonies to Ministers, 38, 39.

Back to Articles