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# The Book of Daniel - Number Twenty

Buku Daniel - Bilangan Dua Puluh

Daniel and the Revelation: Unveiling the Prophetic Tapestry of Kingdoms Rise and Fall

Daniel dan Wahyu: Menyingkap Permadani Nubuat tentang Bangkit dan Runtuhnya Kerajaan-Kerajaan

Author

Jeff Pippenger

Published

December 15, 2023

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Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.

Kgaitsadi White gantsi ganshi gore dithuto tsa boporofeti tse di tlhokegang gore di tlhaloganngwe di bontshiwa ka go tlhatloga le go wa ga magosi.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Go tšwa go tsogeng le go wa ga ditšhaba bjalo ka ge go beilwe pepeneneng ka dipukung tša Daniele le Kutollo, re swanetše go ithuta kamoo letago la ka ntle le la lefase feela le se nago mohola ka gona. Babilona, ka maatla a yona ka moka le bokgabo bja yona, tšeo lefase la rena le sego la hlwa le di bona go tloga mohlang woo,—maatla le bokgabo tšeo go batho ba mehleng yeo di bego di bonagala di tiile gakaakaa e bile di tla tšwela pele ka mehla,—e fetile ruri bjang! Bjalo ka ‘letšoba la bjang,’ e senyegile. Jakobo 1:10. Ka mokgwa woo go senyegile mmušo wa Bameda le Baperesia, le mebušo ya Gerika le Roma. Gomme ka mokgwa woo go senyega tšohle tše di se nago Modimo e le motheo wa tšona. Ke fela seo se tlemagantšwego le morero wa Gagwe, e bile se bonagatšago semelo sa Gagwe, se ka kgotlelelago. Melao ya Gagwe ya motheo ke tšona fela dilo tše di sa šišinyegego tše lefase la rena le di tsebago.” Prophets and Kings, 548.

The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.

“ꯑꯦꯁꯦꯟ ꯑꯃꯁꯨꯡ ꯂꯩꯕꯥꯛ” ꯍꯥꯏꯕ ꯑꯁꯤ, ꯗꯥꯅꯤꯌꯦꯜ ꯑꯃꯁꯨꯡ ꯔꯦꯕꯦꯂꯦꯁꯟꯗ ꯄꯨꯔꯛꯄꯥ ꯂꯩꯉꯥꯛꯁꯤꯡꯒꯤ ꯌꯥꯝꯅ ꯑꯣꯏꯕ ꯑꯃꯁꯨꯡ ꯃꯈꯥ ꯊꯥꯗꯣꯛꯄꯥꯁꯤ, ꯄ꯭ꯔꯣꯐꯦꯁꯤ ꯇꯝꯃꯤꯟꯅꯕꯥ ꯑꯗꯨꯃ ꯆꯨꯝꯕ ꯃꯑꯣꯡꯗ ꯂꯩꯔꯤꯕ ꯂꯨꯝꯄꯨꯛ ꯑꯣꯏꯔꯤ। ꯕꯦꯕꯤꯂꯣꯟꯒꯤ ꯃꯈꯥ ꯊꯥꯗꯣꯛꯄꯥꯁꯤ, ꯖꯦꯅꯦꯁꯤꯁ ꯆꯦꯞꯇꯔ 11-ꯗ ꯂꯩꯔꯤꯕ ꯅꯤꯝꯔꯣꯗꯀꯤ ꯕꯦꯕꯦꯜꯒꯤ ꯃꯈꯥ ꯊꯥꯗꯣꯛꯄꯥꯗꯥ ꯃꯁꯥꯒꯤ ꯃꯑꯣꯡ ꯎꯠꯂꯤ। ꯑꯗꯨꯒ ꯗꯥꯅꯤꯌꯦꯜ ꯆꯦꯞꯇꯔ 5-ꯗ, ꯕꯦꯕꯤꯂꯣꯟ ꯑꯃꯨꯛ ꯍꯟꯅ ꯊꯥꯗꯣꯛꯂꯤ। ꯄꯦꯄꯁꯤꯒꯤ 538 ꯆꯍꯤꯗ ꯄꯥꯋꯔꯗ ꯀꯥꯛꯊꯣꯛꯄꯥ ꯑꯃꯁꯨꯡ 1798-ꯗ ꯃꯈꯥ ꯊꯥꯗꯣꯛꯄꯥꯒꯤ ꯄꯨꯋꯥꯔꯤꯁꯨ, ꯕꯦꯕꯤꯂꯣꯟꯒꯤ ꯑꯔꯣꯏꯕ ꯃꯈꯥ ꯊꯥꯗꯣꯛꯄꯥꯗꯥ ꯃꯁꯥꯒꯤ ꯃꯑꯣꯡ ꯎꯠꯂꯤ; ꯃꯔꯝꯗꯤ ꯄꯦꯄꯜ ꯄꯥꯋꯔꯁꯤ ꯄ꯭ꯔꯣꯐꯦꯇꯤꯛ ꯃꯑꯣꯡꯗ ꯁ꯭ꯄꯤꯔꯤꯆꯨꯌꯦꯜ ꯕꯦꯕꯤꯂꯣꯟ ꯑꯣꯏ। ꯄꯦꯄꯁꯤ 1798-ꯗ ꯊꯥꯗꯣꯛꯂꯤ, ꯑꯃꯁꯨꯡ ꯔꯦꯕꯦꯂꯦꯁꯟ ꯆꯦꯞꯇꯔ 18-ꯁꯤ ꯃꯍꯥꯛꯀꯤ ꯑꯔꯣꯏꯕ ꯃꯈꯥ ꯊꯥꯗꯣꯛꯄꯥ ꯃꯄꯥꯟ ꯊꯤꯂꯤ। ꯗꯥꯅꯤꯌꯦꯜ ꯆꯦꯞꯇꯔ 11, ꯑꯃꯁꯨꯡ ꯚꯥꯔꯁ 45-ꯗ, ꯄꯦꯄꯁꯤ, ꯃꯗꯨꯗ ꯅꯣꯔꯊꯀꯤ ꯅꯤꯡꯊꯧꯒꯥ ꯃꯤꯟꯅꯔꯤꯕ ꯃꯍꯥꯛꯁꯤ, ꯃꯍꯥꯛꯀꯤ ꯑꯔꯣꯏꯕ ꯄꯨꯡꯐꯝꯗ ꯌꯧꯔꯛꯏ, ꯃꯁꯤꯒꯤ ꯃꯇꯨꯡ ꯍꯥꯏꯕꯅ ꯍꯦꯜꯄ ꯇꯧꯔꯛꯄ ꯀꯅꯥꯁꯨ ꯂꯩꯇꯩ। ꯃꯁꯤ ꯑꯣꯏꯕꯁꯤ probation ꯂꯣꯁ ꯇꯧꯕ ꯃꯇꯝꯗꯥ ꯑꯣꯏ, ꯃꯔꯝꯗꯤ ꯆꯦꯞꯇꯔ 11-ꯒꯤ ꯚꯥꯔꯁ 45 ꯑꯃꯁꯨꯡ ꯆꯦꯞꯇꯔ 12-ꯒꯤ ꯚꯥꯔꯁ 1-ꯁꯤ ꯍꯣꯏꯅ ꯑꯗꯨꯝ ꯄꯨꯋꯥꯔꯤ ꯑꯃꯒ ꯑꯣꯏꯔꯤ।

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> Na yena u ta emisa matente ya ntlo ya gagwe ya bogosi magareng ga mawatle mo thabeng e e boitshepo e e galalelang; le fa go ntse jalo, o tla fitlha kwa bokhutlong jwa gagwe, mme ga go kitla go nna le ope yo o tla mo thusang. Mme ka nako eo Mikaele o tla ema, kgosana e kgolo e e emelang bana ba batho ba gago; mme go tla nna le nako ya matshwenyego, e e sa bolang go nna gone fa e sa le go na le setšhaba go fitlha ka nako eo: mme ka nako eo batho ba gago ba tla gololwa, mongwe le mongwe yo o tla fitlhelwang a kwadilwe mo bukeng. Daniele 11:45, 12:1.

The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.

Molaetsa oa lengeloi la bobeli o thehiloe holim’a ’nete ea hore Babilona e oele habeli. Babilona ea sebele, e emeloang ke Nimrode le Belshatsare, e ile ea oa habeli; ’me Babilona ea moea e ile ea oa ka 1798, ’me e oa hape ha nako ea teko ea batho e fela.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Kemudian menyusul seorang malaikat lain, katanya: Babel sudah rubuh, sudah rubuh, kota besar itu, sebab ia telah membuat segala bangsa minum dari anggur murka percabulannya. Wahyu 14:8.

The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.

ⵜⵓⵙⴷⵉⴷⵜ ⵏ ⵓⵖⵍⵍⵓⵢ ⵏ ⴱⴰⴱⵉⵍⵓⵏ ⴳ ⵓⵎⴰⵍⴰⵢ ⵡⵉⵙ ⵙⵉⵏ ⵜⴰⴽⴽⴰ ⴰⵙⵏⵜⴰⵢ ⴰⵏⴱⵉⵢⴰⵡⵉ ⵉ ⵓⵙⵎⴰⵜⴰ ⵏ ⵓⵙⵉⵙⵏ ⵏ ⵓⵙⵏⵓⴱⴳ ⵏ ⵉⵡⴰⵍⵏ ⴷ ⵜⵉⵏⴼⵉⵍⵉⵏ ⴳ ⵉⴷⵍⵉⵙⵏ ⵉⵎⵇⵇⵓⵔⴰ ⴰⵎ ⵓⵣⵎⵣ ⵏ ⵢⵉⵣⵏ ⵉⵎⵍⴰⵍⵏ ⵏ ⵓⵎⴰⵍⴰⵢ ⵡⵉⵙ ⵙⵉⵏ ⴷ ⵓⵖⴰⵔⴰⵙ ⵏ ⵜⴰⴷⴳⴳⵯⴰⵜ. ⵜⵙⵏⵓⴱⴳ ⴷⴰⵖ ⵉ ⵓⵏⵙⴰⵡ ⵉ ⵜⵙⵙⵎⴰⵜⴰ ⵙⵉⵙⵜⵔ ⵡⴰⵢⵜ, ⵎⴰⵙ ⴰⵙⵍⵎⴷ ⵏ ⵜⵏⴱⵉⵜ ⵉⵇⵇⵏ ⴰⴼ ⵜⵓⵍⵉ ⴷ ⵓⵖⵍⵍⵓⵢ ⵏ ⵜⵉⴳⵍⴷⵉⵡⵉⵏ ⵉ ⵉⵜⵜⵡⴰⵙⵎⵓⵏⵏ ⴳ ⵉⴷⵍⵉⵙⵏ ⵏ ⴷⴰⵏⵉⵢⵉⵍ ⴷ ⵍⵔⵓⵢⴰ. ⵜⵙⴱⴰⵢⵢⴰⵏ ⵜⴰⴽⴰⵢⵜ ⴰⴷ ⵎⴰⵙ, ⴰⴼⴰⴷ ⴰⴷ ⵉⴳⵣ ⵓⵏⵍⵎⴰⴷ ⵏ ⵜⵏⴱⵉⵜ ⵓⵖⵍⵍⵓⵢ ⵏ ⴱⴰⴱⵉⵍⵓⵏ, ⵉⵍⵍⴰ ⴼⵍⴰⵙ ⴰⴷ ⵉⵙⵎⵓⵏ ⴰⴽⴽⵯ ⵉⵖⵍⵍⵓⵢⵏ ⵏ ⴱⴰⴱⵉⵍⵓⵏ, “ⵉⵣⵔⵉ ⴼ ⵉⵣⵔⵉ,” ⴰⴼⴰⴷ ⴰⴷ ⵉⵙⴱⴷⴷ ⵉⵣⵏ ⴰⵏⴱⵉⵢⴰⵡⵉ ⵓⵙⵔⵉⴷ ⵏ ⵓⵖⵍⵍⵓⵢ ⴰⵏⴳⴳⴰⵔⵓ ⵏ ⴱⴰⴱⵉⵍⵓⵏ.

Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.

Babylon yang tumbang dua kali dalam pekabaran malaikat kedua didasarkan pada kaidah kenabian yang menetapkan bahwa kebenaran diteguhkan atas kesaksian dua orang saksi. Penggandaan kejatuhan Babel di dalam pekabaran itu melambangkan metodologi kenabian yang dalam Alkitab dikenali sebagai hujan akhir. Metodologi yang kudus itu, yaitu hujan akhir, adalah penerapan menghimpunkan berbagai garis nubuatan bersama-sama “baris demi baris.” Apabila digunakan oleh pelajar nubuatan, metodologi itu menegakkan “pekabaran” hujan akhir. Pekabaran hujan akhir yang ditegakkan melalui penerapan metodologi yang kudus itu, selanjutnya diproklamasikan dalam sejarah-histori kenabian gabungan malaikat kedua dan Seruan Tengah Malam. Demikianlah halnya dalam sejarah pergerakan malaikat pertama, dan demikian pula benarnya pada masa kini, dalam sejarah pergerakan malaikat ketiga.

Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.

Babylon ki phapta bu li, Daniel bung changnga nih, Nebuchadnezzar in bungli pali chungah a langmi bangin Babylon a kaihthawknak le a hramthawknak cu a zohter; cun bungli panga chungah Belshazzar in a aiawhmi bangin Babylon tluksiatnak le a donghnak cu a zohter. An pahnih in an kom tikah profet lam pakhat an tuah. Cu bungli pahnih nih an tuahmi profet lam cu, latter rain thucah a dinhter khawhnak dingah, Daniel bungli pakhat in bungli pathum tiang cungah chungkhat in a chungah chiah awk a si.

The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.

Dua pasal itu menampilkan kejatuhan dan kebangkitan kembali Nebukadnezar serta kejatuhan dan kebinasaan Belsyazar, dan karena itu menampilkan kejatuhan Babel pada permulaan dan pada akhir garis itu. Garis nubuatan yang dibentuk oleh kedua pasal itu disusun atas dasar Babel yang jatuh, bangkit, lalu jatuh kembali. Fakta itu saja sudah menunjukkan bahwa kedua pasal itu melambangkan pekabaran malaikat kedua. Kedua pasal itu melambangkan sejarah binatang bumi dalam Wahyu tiga belas, dan dalam sejarah itu pekabaran malaikat kedua dan Seruan Tengah Malam diproklamasikan dua kali.

Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.

Oleh itu, sebelum kita memulakan pertimbangan kita terhadap Daniel fasal empat dan lima, kita akan mengenal pasti metodologi suci yang merupakan hujan akhir, dan kemudian dengan menggunakan metodologi itu kita akan mengenal pasti pekabaran hujan akhir.

A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.

Pokšhakyata taꞌa ni kpaꞌa nuxi ñaá kaꞌnu ña historia yáa ángel xíni ka’an ió angel uu, kúu metodología ni kachi Williams Miller kaꞌan regla sagrada interpretación profética. Regla kúu ni jiniñuꞌu ñáa yivi koto vaꞌa mensaje yáa Midnight Cry, te mensaje yáa kúu mensaje yivi lluvia tardía ña historia yáa. Pokšhakyata taꞌa ni kpaꞌa nuxi ñaá kaꞌnu ña historia yáa ángel uni kúu metodología ni ndasaꞌa “Prophetic Keys”. Regla yáa káni jiniñuꞌu iin-ka ndéé regla Williams Miller, táa koto vaꞌa mensaje yáa Midnight Cry ña historia yoó kuáꞌa viko, te mensaje yáa kúu saꞌa ka’an ndee vitin jaꞌa regla yáa, kúu mensaje lluvia tardía ña últimos días. Regla Miller kúu lluvia temprana ña historia profética yuku bestia ñuꞌu, te regla yáa ndaꞌa iin-ka ndéé “Prophetic Keys” kúu lluvia tardía ña historia profética bestia ñuꞌu.

The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.

Mvua ya mwisho ni mbinu inayotumika kuizalisha ujumbe. Wapo wale wanaodanganyika kwa sababu wanatafuta uzoefu wa mvua ya mwisho, bila kwanza kuutafuta ujumbe unaozalisha uzoefu huo. Makanisa ya Kipentekoste ya Ukristo ni mfano wa wazi wa udanganyifu huo. Aina iyo hiyo ya mwelekeo usiofaa inapatikana pia kwa wale wanaoutafuta ujumbe wa mvua ya mwisho, lakini wanakataa kuitafuta mbinu inayoitambulisha na kuuthibitisha ujumbe wa mvua ya mwisho. Bila mbinu sahihi, ujumbe sahihi hauwezi kutambuliwa. Bila ujumbe sahihi, uzoefu sahihi hauwezekani kabisa.

The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.

Bohlokwa bja therešo ye ya Beibele ga bo lemogwe ke ba bantši, gobane ga se ba ka ba naganišiša ka kgonego ya gore go na le tsela e tee ye e nepagetšego ya go ithuta Beibele, le gore go na le ditsela tše dintši tše di fošagetšego tša go ithuta Beibele. Tsela e fošagetšego ya go ithuta Beibele, yeo e kgethwago gantši kudu go feta tšohle, ke go bota dikgopolo tša banna ba bangwe mabapi le seo Beibele e se rutago. Taba ye ke ye e tlwaelegilego kudu go batho, moo kereke e nngwe le e nngwe e hlomago tshepedišo ya go rarolla tlhoko ye yeo e lemogwago ka phošo ke mehlape ya yona. Tlhoko yeo ya maaka e tšweletša modiro wa maaka wa go hloma tshepedišo ya baetapele bao ba hlaolwago e le ditsebi tša moya tša kwešišo ya Beibele, gore ba laole ka mo go nepagetšego kwešišo ya mohlape wo o sa rutwago. Beibele e bolela ka tshepedišo ye e rulagantšwego gabotse ya sebopego sa kereke, yeo e akaretšago bagolo, baporofeta le barutiši, eupša Beibele ga e ke e dumelela tshenyo ya thulaganyo ya kereke yeo e tšweletšago tshepedišo ya baetapele bao ba hlomilwego semmušo gore ba hlaole seo e lego therešo goba seo e sego therešo, gomme ka morago ga moo, ba laole gore ke mang yo e lego mokgelogi le gore ke mang yo e sego mokgelogi.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Boitekanele go itshupa o amogelesega mo Modimong, o le modiri yo o sa tlhokeng go tlhabiwa ke ditlhong, o kgaoganya lefoko la boammaaruri sentle. 2 Timotheo 2:15.

A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.

Moeta-pele wa kereke o tshwanetse go kgothatsa, go kgalemela, go ruta le go disa kgatlhanong le dithuto tsa maaka le bao ba tsweletsang dithuto tseo tsa maaka, mme mongwe le mongwe wa rona o tshwanetse go “ithuta gore” a “itlhagise a amogelesega mo go Modimo,” ka go “aroganya lefoko la boammaaruri sentle.” Fa re dira jalo, re tshwanetse go itse mokgwa o Baebele e o supang e le tsela e e siameng ya go aroganya lefoko la boammaaruri sentle. Buka ya Isaia e tlhagisa dintlha tseno mo tikologong ya pula ya bofelo, jalo he ke gone kwa re tla simololang teng.

> In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.

> Na tsatsi la Yehovha u ta xupula leviyathani hi banga rakwe ro vava ni lerikulu ni ra matimba, ku nga leviyathani, nyoka leyi tsutsumaka; hambi ku ri leviyathani, nyoka leyi govekeke; kutani u ta dlaya dragona leyi nga elwandle. Hi siku rero yimbelelelani hi yena, mi ku: Nsimu ya vhinyo byo tshwuka. Mina Yehovha ndzi yi hlayisa; ndzi ta yi cheleta nkarhi hinkwawo; leswaku ku nga vi na loyi a yi vavisaka, ndzi ta yi rindza vusiku ni nhlikanhi. Vukarhi a byi kona eka mina; i mani la nga ta ndzi lwisa hi mitwa ni swigatlu enyimpini? A ndzi ta hundza exikarhi ka swona, ndzi swi hisa swin’we. Kumbe a a khome matimba ya mina, leswaku a endla ku rhula na mina; kutani u ta endla ku rhula na mina. U ta endla leswaku lava humaka eka Yakobo va dzima timitsu; Israele u ta tlhela a pfuka, a humelela ni ku byala marhambu, kutani a tata misava hinkwayo hi mihandzu. Xana u n'wi ba kukota hilaha a baweke lava n'wi bireke ha kona ke? Kumbe xana u dlayiwile hi ku fana ni ku dlayiwa ka lava dlayiweke hi yena ke? Hi mpimo, loko xi hluka, u ta kanetana na xona; u sivela mheho yakwe yo kariha hi siku ra mheho ya le vuxeni. Hikwalaho ka leswi, vubihi bya Yakobo byi ta susiwa; kutani lexi hi xona mihandzu hinkwayo ya ku susiwa ka xidyoho xa yena; loko a endla maribye hinkwawo ya alitari ku fana ni maribye ya choko lama pfotlosiweke, swihlahla swo kwetsima ni swifaniso a swi nge ha yima. Kambe muti lowu sirheleriweke wu ta hundzuka rhumbi, naswona vutshamo byi ta tshikiwa, byi siyiwa kukota mananga; kona rhole ri ta dya, kona ri ta etlela, kutani ri heta marhavi ya wona. Loko marhavi ya wona ma omile, ma ta tshoviwa; vavasati va ta ta ma khwaxa hi ndzilo; hikuva i tiko leri nga riki na ku twisisa; hikwalaho la va endleke a nge va tweli vusiwana, naswona la va vumbeke a nge va kombi tintswalo. Kutani swi ta endleka hi siku rero leswaku Yehovha u ta hlanganisa ku sukela enkoveni wa nambu ku ya fika enambyeni wa Egipta, naswona n’wina mi ta hlengeletiwa un’we-un’we, n’wina vana va Israele. Kutani swi ta endleka hi siku rero leswaku mhalamhala leyikulu yi ta chayiwa, kutani lava a va ri kusuhi ni ku lova etikweni ra Asiriya, ni lava cukumetiweke etikweni ra Egipta, va ta ta, va gandzela Yehovha entshaveni yo kwetsima eYerusalema. Esaya 27:1–13.

In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”

Katika makala zilizotangulia, tumekuwa tukishughulikia mara kwa mara “bendera” inayoinuliwa ili kuwaita watoto wengine wa Mungu watoke Babeli. Aya ya mwisho ya sura ya ishirini na saba ya Isaya inahusu kazi ya bendera hiyo inaposema, “na tarumbeta kubwa itapigwa, nao watakuja wale waliokuwa tayari kuangamia katika nchi ya Ashuru.” Ashuru ni ishara ya Babeli katika siku za mwisho, nao wale wanaousikia ujumbe wa onyo wa kutoka Babeli katika aya hiyo, huja na kuabudu pamoja na wale wanaowakilishwa kama wale mia moja na arobaini na nne elfu ambao kwa unabii wamewekwa katika “mlima mtakatifu huko Yerusalemu.”

The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.

Ayat itu berkata, “dan akan terjadi pada hari itu.” “Hari itu,” yaitu hari ketika suara kedua dalam Wahyu pasal delapan belas memanggil anak-anak Allah yang lain keluar dari Babel, menjadi latar bagi seluruh pasal itu. Suara kedua dalam Wahyu pasal delapan belas berseru pada saat hukum hari Minggu diberlakukan, ketika perempuan sundal Tirus diingat.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Lalu aku mendengar suatu suara lain dari syurga, berkata, Keluarlah daripadanya, hai umat-Ku, supaya kamu jangan mengambil bahagian dalam dosa-dosanya, dan supaya kamu jangan menerima malapetakanya. Kerana dosa-dosanya telah sampai ke syurga, dan Allah telah mengingati segala kejahatannya. Wahyu 18:4, 5.

Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”

Isaiah sapta dua puluh tujuh diawali dengan menunjukkan hari yang sama seperti pada akhir pasal itu, ketika dikatakannya, “Pada hari itu TUHAN dengan pedang-Nya yang keras, besar, dan kuat akan menghukum Lewiatan, ular yang meluncur itu, yakni Lewiatan, ular yang berliku itu; dan Ia akan membunuh naga yang ada di laut.”

At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.

На нямделны заңда Худайниң иҗраий, җазаға тартидиған һөкүми әҗдиһаниң падишаһлиқлири (Бирләшкән Милләтләр Тәшкилати), вәһший һайванниң (папилиқ) вә ялған пәйғәмбәрниң (Америка Қошма Штатлири) үстигә башлиниду. Нямделны заңда ялған пәйғәмбәр Муқәддәс Китаб пәйғәмбәрлигидики алтинчи падишаһлиқ сүпитидә ғулап чүшиду, вә миллий муртадлиқ миллий вәйранчилиқни пәйда қилиду. Нямделны заң — Худайниң иҗраий һөкүмлириниң әҗдиһа үстигә чүшүшкә башлайдиған җайидур; у Шәйтан болуп (вә униң йәр йүзидики падишаһлиқи әҗдиһа сүпитидә ипадилиниду), шундақла вәһший һайван вә ялған пәйғәмбәр үстигиму чүшиду. Бу нямделны заңда башлинидиған тәдриҗий җазадур. Ишая китавиниң йигирмә йәттиинчи бабыниң беши вә ахири нямделны заңдур, вә бу баб нямделны заңға елип келидиған вә униңдин кейин әгишидиған тарих билән биваситә бағлинишлиқ болған муәййән мәсилиләрни көрситиду.

We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?

నాము ఇరవై ఏడవ అధ్యాయాన్ని పరిశీలిస్తున్నాము; ఎందుకనగా అది ఇరవై ఎనిమిదవ మరియు ఇరవై తొమ్మిదవ అధ్యాయాలకు ప్రవచనాత్మక నేపథ్యాన్ని స్థాపిస్తుంది. ఆ అధ్యాయాలలో మనము ఉత్తర వర్షమును ఒక విధానశాస్త్రముగా నిర్వచించిన దానిని కనుగొంటాము; అది దానియేలు మొదటి మూడు అధ్యాయాలపై దానియేలు నాలుగవ మరియు ఐదవ అధ్యాయాలను ఉంచుట యొక్క ప్రాముఖ్యతను మనకు గ్రహింపజేయును. యెషయా ఇరవై ఏడవ అధ్యాయం, డ్రాగన్ రాజ్యంపై క్రమక్రమమైన శిక్షారంభాన్ని గుర్తించిన తరువాత, ఆ కాలంలో దేవుని ప్రజలకు “ఆమెకు పాడుడి” అని ఆజ్ఞాపించబడినదని నమోదు చేస్తుంది. ఎవరికి పాడవలెను?

The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.

Javoka i ei wele cina e tiko ena ulutaga ni sere, ni ra sa na lagata “na vaini ni waini damudamu, sa maroroya ko Jiova.” Na italanoa ni vaini sai koya na italanoa ni tamata ni Kalou, ka a cavuta taumada o Aisea ena wase e lima.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.

> Akane mmoa mɛto dwom ama me dɔfoɔ no, dwom bi a ɛfa me dɔfoɔ no bobeturo ho. Me dɔfoɔ no wɔ bobeturo bi wɔ bepɔ a ɛsow aba yiye so: na ɔtwaa ho ban, na oyii aboɔ no fii mu, na ɔde bobe paara dua a eye sen biara no dɔɔ mu, na ɔsii abantenten bi wɔ ne mfimfini, na ɔyɛɛ nsakyiamoa bi nso wɔ mu: na ɔhwɛɛ kwan sɛ ɛbɛsow bobe, nanso ɛsow bobe bɔne. Na afei, Ao Yerusalemfoɔ ne Yuda mmarima, mesrɛ mo, mommu me ne me bobeturo no ntam atɛn. Dɛn bio na anka wɔbɛtumi ayɛ ama me bobeturo no a manyɛ wɔ mu? Adɛn nti na, berɛ a mehwɛɛ kwan sɛ ɛbɛsow bobe no, ɛsowee bobe bɔne? Na afei, momma; mɛka akyerɛ mo deɛ mɛyɛ me bobeturo no: mɛyi n’aban no afi hɔ, na wɔbɛwe no ahye; na mabubu n’afasu no agu fam, na wɔatiatia so: na mɛma ada mpan; wɔrentwitwa no, na wɔrensisi fam no; na nsɛe ne nkyɛnkyɛn bɛfifiri mu aba: mɛhyɛ omununkum no nso sɛ wɔnnntɔ nsuo ngu so. Na Asafo Awurade no bobeturo ne Israel fie, na Yuda mmarima no ne n’afifideɛ a ɔpɛ; na ɔhwɛɛ atɛntrenee, nanso hwɛ, nhyɛsoɔ; trenee, nanso hwɛ, sufrɛ. Yesaia 5:1–5.

In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.

Mo hisitoring blong kraeses blong loa blong Sande, ol manmeri blong God oli mas singsing long singsing blong waen gaden long ol manmeri blong God, from we singsing ia i talem se, “Mo naoia, O ol man blong Jerusalem, mo ol man blong Juda, mi prea long yufala, jajem bitwin mi mo waen gaden blong mi.” Singsing blong waen gaden hem i singsing we i soemaot taem we God i stap pasem wan pipol blong fasen kawenen, taem God i stap go insaed long kawenen wetem olgeta we Pita i talem se, “bifo oli no wan pipol, be naoia oli pipol blong God.” Hem i soemaot tu se i no gat ren i foldaon long waen gaden, mo long rod ia hem i makemaot wok blong Elaeja we i kam long taem ya, mo hem nomo i save mekem ren i kam long taem ya. Yumi save se singsing ia i tokbaot taem we God i stap pasem wan pipol blong kawenen, from we Kraes i bin singsingem singsing blong waen gaden long olfala Isrel, long taem ya stret we olfala Isrel i stap kasem pas, mo long semtaem God i stap go insaed long kawenen wetem spiritua Isrel.

> Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.

> Dengarlah suatu perumpamaan yang lain: Ada seorang tuan rumah yang menanami sebuah kebun anggur, lalu memasang pagar sekelilingnya, menggali tempat pemerasan anggur di dalamnya, mendirikan sebuah menara, kemudian menyewakannya kepada para penggarap kebun anggur, lalu berangkat ke negeri yang jauh. Dan ketika musim buah telah dekat, ia mengutus hamba-hambanya kepada para penggarap itu, supaya mereka menerima hasil buahnya. Tetapi para penggarap itu menangkap hamba-hambanya, memukul yang seorang, membunuh yang lain, dan melempari yang lain lagi dengan batu. Sekali lagi ia mengutus hamba-hamba lain, lebih banyak daripada yang pertama; dan mereka memperlakukan mereka demikian juga. Tetapi akhirnya ia mengutus anaknya kepada mereka, katanya, Mereka akan menghormati anakku. Namun ketika para penggarap itu melihat sang anak, mereka berkata seorang kepada yang lain, Inilah ahli waris itu; marilah kita membunuh dia, lalu merampas warisannya. Maka mereka menangkap dia, melemparkannya ke luar kebun anggur itu, lalu membunuhnya. Karena itu, apabila tuan kebun anggur itu datang, apakah yang akan dilakukannya terhadap para penggarap itu? Mereka berkata kepadanya, Ia akan membinasakan orang-orang jahat itu dengan kebinasaan yang amat dahsyat, lalu menyewakan kebun anggurnya kepada para penggarap lain, yang akan menyerahkan kepadanya hasil buah pada musimnya. Kata Yesus kepada mereka, Belum pernahkah kamu membaca dalam Kitab Suci, Batu yang dibuang oleh tukang-tukang bangunan, batu itu juga telah menjadi batu penjuru: hal ini adalah perbuatan Tuhan, dan ajaib pada mata kita? Sebab itu Aku berkata kepadamu, Kerajaan Allah akan diambil daripadamu dan diberikan kepada suatu bangsa yang menghasilkan buahnya. Dan barangsiapa jatuh ke atas batu ini, ia akan remuk; tetapi barangsiapa ditimpa batu ini, ia akan hancur luluh. Ketika imam-imam kepala dan orang-orang Farisi mendengar perumpamaan-perumpamaan-Nya, mereka pun mengetahui bahwa Ia berbicara tentang mereka. Matius 21:33–45.

When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”

Timp Jesus i kaenim song bilong gaden wain bilong God long Israel bilong bipo, ol i pulap tru long gutpela tingting na strong bilong tok, olsem na taim Jesus i askim ol Juda i save tok pait nating, bai Bikpela bilong gaden wain i mekim wanem long ol husat i kilim Pikinini, ol i no inap long abrusim stretpela bekim, taim ol i tok olsem, “Em bai bagarapim nogut tru ol dispela man nogut, na bai givim gaden wain bilong em long ol arapela wasman bilong gaden, husat bai givim long em ol kaikai bilong en long ol stretpela taim bilong ol.”

Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.

Yesu lalu dengan serta-merta menambahkan satu lagi ayat kepada nyanyian itu, ketika Dia menyanyikan tentang batu yang ditolak, dan merangkum jawapan mereka dengan rangkap penutup apabila Dia menyatakan, “Sebab itu Aku berkata kepadamu, Kerajaan Tuhan akan diambil daripadamu, dan diberikan kepada suatu bangsa yang menghasilkan buahnya. Dan barangsiapa yang jatuh ke atas batu ini akan remuk: tetapi barangsiapa yang ditimpa olehnya, ia akan diremukkan menjadi debu.” Ungkapan “diremukkan menjadi debu” itu bergema dengan Yesaya dua puluh tujuh yang menjadikan “segala batu mezbah seperti batu kapur yang dipecah-pecahkan, tiang-tiang berhala dan patung-patung tidak akan tetap berdiri.” Kedua-duanya merupakan rujukan kepada pekerjaan kebangunan yang dilaksanakan oleh Yosia, yang melambangkan mereka pada akhir zaman yang menemui semula “tujuh masa”, iaitu batu sandungan yang menghancurkan mereka yang enggan menganggapnya berharga.

In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.

Ndzi siku dzra nawu wa Sonto, leswi yimela hi Ezaya ndzima ya 27, lavaya “khale a va nga li tiko,” va ta yimbelela risimu dzra nsimu ya vhinya ya Yehovha ya wayini ya kubomvu. Minkandzrihu leyi yi tlhele yi kombisa kanyingi leswaku a ku na zrumu dzra wuzrazru loko ku nga zranga hi zrumu dzra ku sungula ni dzra wubidzri. Nawu wa Sonto hi wone zrumu dzra wuzrazru, nakone siku dzra nawu wa Sonto dzri katsa matimu ya zrumu dzra ku sungula ni dzra wubidzri. Ka ndzima ya 27 ya Ezaya, nawu wa Sonto wu kombisa nkarhi lowu yimeliwiki ka Daniyele ndzima ya 1, kutani nakone ka Daniyele tindzima ta 1 ku ya ka 3. Hi vumprofeta, siku dzra nawu wa Sonto ka ndzima ya 27 dzri kombisa matimu ya 11 ya Setembru, 2001, loko zrumu dzra ku sungula dzri nyikiwe ntamu ku ya fika ka nawu wa Sonto lowu taka hi ku kahlula.

We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.

Re tla tswela pele mo go sekasekeng ga rona pina e ba ba rekolotsweng ba tshwanetseng go e bolela mo nakong e e isang kwa ntlheng e mo go yone seaka sa Roma se tla simololang go opela pina ya sone, mo setlhogong se se latelang.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Lalu aku melihat, dan tampaklah seekor Anak Domba berdiri di Gunung Sion, dan bersama-Nya seratus empat puluh empat ribu orang, yang pada dahi mereka tertulis nama Bapa-Nya. Dan aku mendengar suatu suara dari surga, seperti bunyi air bah, dan seperti bunyi guruh yang dahsyat; dan aku mendengar bunyi pemain-pemain kecapi yang memainkan kecapinya. Dan mereka menyanyikan seolah-olah suatu nyanyian baru di hadapan takhta, dan di hadapan keempat makhluk hidup itu, dan para tua-tua; dan tidak seorang pun dapat mempelajari nyanyian itu selain seratus empat puluh empat ribu orang, yang telah ditebus dari bumi. Mereka adalah orang-orang yang tidak mencemarkan diri dengan perempuan-perempuan, karena mereka adalah perawan. Mereka adalah orang-orang yang mengikuti Anak Domba itu ke mana pun Ia pergi. Mereka telah ditebus dari antara manusia, sebagai buah sulung bagi Allah dan bagi Anak Domba itu. Dan di dalam mulut mereka tidak ditemukan tipu daya; sebab mereka tidak bercacat di hadapan takhta Allah. Wahyu 14:1–5.

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