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

Kitab Daniel - Nombor Satu Ratus Tujuh

The Prophetic Narrative: From Jeroboam to Josiah and the Restoration of the Old Paths

Naratif Kenabian: Dari Yerobeam hingga Yosia dan Pemulihan Jalan-Jalan Lama

Author

Jeff Pippenger

Published

February 29, 2024

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In 1844, the Protestants of the United States withdrew from the Millerite movement and took their prophetic position as a daughter of Babylon, as typified by Jeroboam instituting a counterfeit system of worship when his ten northern tribes separated from the southern kingdom of Judah. Jeroboam’s two golden calves, one in the city of Bethel (meaning “the house of God”/Church), and the other in Dan (meaning judgment/State) typified the false system of Church and State that typifies the United States. All the elements of Jeroboam’s counterfeit system of church and state were patterned after the very same structure set forth in the rebellion of Aaron. Thus, Jeroboam’s counterfeit system of worship was an image of Aaron’s counterfeit system of worship.

Pada tahun 1844, umat Protestan di Amerika Serikat menarik diri dari gerakan Millerit dan mengambil kedudukan nubuat mereka sebagai seorang anak perempuan Babel, sebagaimana dilambangkan oleh Yerobeam yang menetapkan suatu sistem ibadah palsu ketika kesepuluh suku utara memisahkan diri dari kerajaan selatan Yehuda. Dua anak lembu emas Yerobeam, yang satu di kota Betel (berarti “rumah Allah”/Gereja), dan yang lainnya di Dan (berarti penghakiman/Negara), melambangkan sistem palsu Gereja dan Negara yang melambangkan Amerika Serikat. Segala unsur dalam sistem palsu gereja dan negara yang didirikan Yerobeam dibentuk menurut pola yang sama persis dengan struktur yang dikemukakan dalam pemberontakan Harun. Dengan demikian, sistem ibadah palsu Yerobeam merupakan suatu gambaran dari sistem ibadah palsu Harun.

Jeroboam’s counterfeit system represented the system of worship that Protestantism upheld when it separated from the movement of the first angel and became a daughter, or an image of the Roman beast of the papacy. At the very institution of Jeroboam’s counterfeit system, a prophet from Judah confronted his altar and false system of worship. In 1844, at the very outset of the role of apostate Protestantism instituting a system of worship represented as the daughter of Rome, the Millerites, by faith, entered the Most Holy Place of the heavenly sanctuary and recognized the Sabbath, and thus represented a prophetic rebuke to the daughters of Rome, who chose to continue observing the mark of Rome’s authority—Sunday worship.

Tsamaiso ea maaka ea Jeroboame e ne e emela tsamaiso ea khumamelo eo Boprostanta bo ileng ba e tšehetsa ha bo ikarola motsamaong oa lengeloi la pele ’me ba fetoha morali, kapa setšoantšo sa sebata sa Roma sa bopapa. Ka nako eona eo ea ho thehoa ha tsamaiso ea maaka ea Jeroboame, moprofeta ea tsoang Juda o ile a tobana le aletare ea hae le tsamaiso ea hae ea bohata ea khumamelo. Ka 1844, qalong hona moo ea karolo ea Boprostanta bo khelohileng bo thehang tsamaiso ea khumamelo e emetsoeng e le morali oa Roma, ba-Millerite, ka tumelo, ba ile ba kena Sehalalelong se Halalelang ka ho Fetisisa sa sehalalelo sa leholimo ’me ba lemoha Sabatha, ’me ka hona ba emela khalemelo ea boprofeta ho barali ba Roma, ba ileng ba khetha ho tsoela pele ho boloka letšoao la matla a Roma—khumamelo ea Sontaha.

The prophet of Judah that confronted Jeroboam, there and then set forth a prophecy.

Moprofeta wa Juda yo a ileng a tobana le Jeroboame, moo le hona moo a bolela boporofeta.

> And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:2, 3.

> Lalu ia berseru terhadap mezbah itu dengan firman TUHAN, katanya: “Hai mezbah, mezbah, beginilah firman TUHAN: Sesungguhnya, seorang anak akan lahir bagi keturunan Daud, Yosia namanya; dan di atasmu ia akan mempersembahkan para imam bukit-bukit pengorbanan yang membakar ukupan di atasmu, dan tulang-tulang manusia akan dibakar di atasmu.” Pada hari itu juga ia memberikan suatu tanda, katanya: “Inilah tanda yang telah difirmankan TUHAN: Sesungguhnya, mezbah itu akan terbelah, dan abu yang ada di atasnya akan tercurah keluar.” 1 Raja-raja 13:2, 3.

The prophecy included the doubling of the word “altar.” A doubling of a word or phrase in prophecy represents a symbol of the second angel’s message, thus identifying the year 1844, when the second angel arrived and Protestantism fell, becoming a daughter of Babylon. At the same time the prophet provided a sign, just as the Millerites in 1844, recognized the sign of the Sabbath. As Jeroboam threatened the prophet in the following verses, his hand was paralyzed, thus referencing the mark of Babylon that is forced upon either the forehead or the hand, and which when received spiritually cripples a person for eternity.

Boporofeta bo ne bo akaretša go boeletšwa ga lentšu “aletare.” Go boeletšwa ga lentšu goba polelwana boporofeteng go emela leswao la molaetša wa morongwa wa bobedi, ka go rialo go supa ngwaga wa 1844, ge morongwa wa bobedi a fihla gomme Boprotestanta bo wa, bja fetoga morwedi wa Babilona. Ka yona nako yeo moporofeta o ile a nea leswao, bjalo ka ge ba-Millerite ka 1844 ba ile ba lemoga leswao la Sabatha. Ge Jeroboama a be a tšhošetša moporofeta ditemaneng tše di latelago, seatla sa gagwe se ile sa omelela, ka go rialo go šupa leswao la Babilona leo le gapeletšwago phatleng goba seatleng, leo ge le amogelwa ka semoya le golofatšago motho ka gosafelego.

For the purposes of this study, we are considering the prediction the prophet set forth identifying that “a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee.” Josiah means “the foundation of God”, and represents the foundations of Adventism that were built in the very history typified by Jeroboam’s inauguration of his false system of worship. Upon the false system of worship instituted by Jeroboam, Josiah would punish the priests who led out in the counterfeit worship.

Untuk tujuan kajian ini, kita sedang mempertimbangkan nubuat yang dikemukakan oleh nabi itu, yang menyatakan bahawa “seorang anak akan dilahirkan bagi keturunan Daud, Yosia namanya; dan di atas engkau ia akan mempersembahkan imam-imam bukit pengorbanan yang membakar kemenyan di atas engkau, dan tulang-tulang manusia akan dibakar di atas engkau.” Yosia bererti “dasar Allah”, dan melambangkan dasar-dasar Adventisme yang telah dibina dalam sejarah yang sama yang ditipologikan oleh perasmian sistem ibadat palsu Yerobeam. Di atas sistem ibadat palsu yang didirikan oleh Yerobeam itu, Yosia akan menghukum imam-imam yang memimpin dalam ibadat palsu tersebut.

The prophet disobeyed the Lord’s command not to return the way he had come to Jeroboam’s inauguration, and not to eat or drink in Bethel. When he ate the food of the lying prophet of Bethel he was set forth as a symbol of the death that would be brought upon those who after 1844, would choose to return to and eat the doctrines and false prophetic methodologies of apostate Protestantism, as represented by the rebellion of 1863. The deathbed of those who rebelled in 1863, would be the same deathbed as the lying prophet of Bethel. The deathbed for apostate Protestantism was the history of August 11, 1840 through to 1844, when they; the former chosen people of God were passed by, and became the daughters of Rome. Laodicean Adventism’s deathbed will also be between the date when the mighty angel descended on September 11, 2001, as it had done in 1840, and the hour of the great earthquake, representing the soon coming Sunday law.

Nabi itu telah melanggar perintah Tuhan supaya tidak kembali melalui jalan yang telah ditempuhnya ketika datang kepada peresmian Yerobeam, dan supaya tidak makan atau minum di Betel. Ketika ia memakan makanan dari nabi pendusta di Betel, ia ditampilkan sebagai lambang kematian yang akan ditimpakan atas mereka yang sesudah tahun 1844 memilih untuk kembali dan memakan ajaran-ajaran serta metodologi kenabian palsu dari Protestanisme yang murtad, sebagaimana dilambangkan oleh pemberontakan tahun 1863. Ranjang kematian mereka yang memberontak pada tahun 1863 akan menjadi ranjang kematian yang sama dengan nabi pendusta di Betel. Ranjang kematian bagi Protestanisme yang murtad adalah sejarah dari 11 Agustus 1840 sampai 1844, ketika mereka, umat pilihan Allah yang dahulu, dilewati dan menjadi anak-anak perempuan Roma. Ranjang kematian Adventisme Laodikia juga akan berada di antara tanggal ketika malaikat yang kuat itu turun pada 11 September 2001, sebagaimana telah terjadi pada tahun 1840, dan saat gempa bumi besar itu, yang melambangkan undang-undang hari Minggu yang segera akan datang.

On September 11, 2001, the sealing of the one hundred and forty-four thousand began and the angel began to move through Jerusalem placing a mark on the forehead of those who sigh and cry for the abominations done in the land (the United States), and the church (Laodicean Adventism). On September 11, 2001, the sins of the fathers represented by the four abominations of Ezekiel, became present testing truths in the sealing process that then began.

तेकोई रचेत् 11, 2001 दा, मोनसे राचेब्रि खालामनायनि फोसा-सासेनि सिलेङ खालामनाय जागोन, आरो दैदेनगिरिया येरुशालेमनि गेजेरजों थांनानै, बेहानि माथानि सागांआव चिन्हा होनाय जागोन—जोंहा देहानि (युनाइटेड स्टेट्स) आरो मण्डलीनि (लाओदिकीया आद्वेन्तिज्म) मजांनाय मेगोना खालामनाय घृणित कर्मफोरनि थाखाय हायखांनाय आरो कान्दोनाय खालामो। तेकोई रचेत् 11, 2001 दा, एजेकिएलनि खायसे घृणित कर्मफोरजों गुदि-बिफांजों दिन्थिनाय बाबाफोरनि पापफोर, बे समाव जागोन फोसा-सासेनि खालामनायनि प्रक्रियाआव दानोबाय फोसावनो गोनां परिखानायनि सत्थाफोर जादों।

The test of 1863, involved the foundations of the Millerite movement as represented by the “seven times,” of Leviticus twenty-six that had been rejected in 1863. The test involved a willingness or unwillingness to return to Jeremiah’s old paths in order to find the rest of the latter rain. The test of 1888, was the message to the Laodicean church as brought by Elders Jones and Waggoner, which was also the message of justification by faith.

Ujian tahun 1863 melibatkan dasar-dasar pergerakan Millerite sebagaimana diwakili oleh “tujuh masa” dalam Imamat dua puluh enam yang telah ditolak pada tahun 1863. Ujian itu melibatkan kesediaan atau ketidaksediaan untuk kembali kepada jalan-jalan lama Yeremia guna menemukan perhentian hujan akhir. Ujian tahun 1888 ialah pekabaran kepada jemaat Laodikia sebagaimana dibawakan oleh Penatua Jones dan Waggoner, yang juga merupakan pekabaran pembenaran oleh iman.

In 1856, the message to Laodicea first arrived in the movement of the Millerites, and it arrived with the increased light of the “seven times,” but both the experience represented by the remedies in the message to Laodicea, and the message of prophetic history were rejected in 1863. The experience was represented by the vision (mareh) of “the appearance”, and the vision of the (chazon) “prophetic history” that were both rejected. Both of those visions had found their fulfillment on October 22, 1844, and nineteen years later they were both rejected, for Jesus always identifies the end with the beginning.

Ni mwaka wa 1856 ambapo ujumbe kwa Laodikia ulifika kwa mara ya kwanza katika vuguvugu la Wamilleri, nao ulifika pamoja na nuru iliyoongezeka ya “nyakati saba”; lakini uzoefu unaowakilishwa na tiba zilizomo katika ujumbe kwa Laodikia, pamoja na ujumbe wa historia ya unabii, vyote viwili vilikataliwa mwaka wa 1863. Uzoefu huo uliwakilishwa na maono (mareh) ya “mwonekano”, na maono ya (chazon) “historia ya unabii”, ambayo yote mawili yalikataliwa. Maono hayo yote mawili yalikuwa yamepata utimilifu wake tarehe 22 Oktoba, 1844, na miaka kumi na tisa baadaye yote mawili yakakataliwa, kwa maana Yesu daima huihusianisha mwisho na mwanzo.

On September 11, 2001, the test of the rebellions of 1863 and 1888, became again testing truth, for they were both connected to the old paths of Jeremiah. On that date the latter rain message arrived, and the test of 1919, also arrived, for in 1919, the false gospel of a Christ who is void of any prophetic relevance was set forth as a counterfeit “peace and safety” message. When the mighty angel of Revelation chapter eighteen descended on September 11, 2001, verses one through three were fulfilled, and verses one through three represent the message of the “first voice”.

Pada 11 September 2001, ujian bagi pemberontakan tahun 1863 dan 1888 kembali menjadi kebenaran yang menguji, karena keduanya berhubungan dengan jalan-jalan purba dalam kitab Yeremia. Pada tanggal itu pekabaran hujan akhir tiba, dan ujian tahun 1919 juga tiba, karena pada tahun 1919 telah dikemukakan injil palsu tentang seorang Kristus yang hampa dari segala relevansi kenabian sebagai suatu pekabaran tiruan “damai dan aman”. Ketika malaikat yang kuat dalam Wahyu pasal delapan belas turun pada 11 September 2001, ayat satu sampai tiga digenapi, dan ayat satu sampai tiga melambangkan pekabaran dari “suara pertama”.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “अहां कहबा मे अबैत अछि जे हम घोषित कएने छी जे न्यू यॉर्क एकटा ज्वारीय लहरि सँ बुहारि देल जाएत? ई बात हम कखनो नहि कहलहुँ। हम तऽ ई कहलहुँ जे, जखन हम ओतए एक-एक मंजिल ऊपर दोसर मंजिल उठैत विशाल भवनसभकेँ देखि रहल छलहुँ, तखन हम कहलहुँ, ‘कतेक भयावह दृश्य घटित हएत जखन प्रभु पृथ्वीकँ भयानक रीति सँ कम्पायबाक लेल उठताह! तखन प्रकाशितवाक्य 18:1–3 केर वचन पूरा हएत।’ प्रकाशितवाक्यक अठारहम अध्यायक समग्र भाग एहि बातक चेतावनी अछि जे पृथ्वी पर की आबि रहल अछि। मुदा न्यू यॉर्क पर विशेष रूप सँ की आबि रहल अछि, एहि विषय मे हमरा कोनो विशिष्ट ज्योति नहि भेटल अछि; केवल एतेक हम जनैत छी जे एक दिन ओतुक्का विशाल भवनसभ परमेश्वरक शक्तिक पलटि देबाक आ उलटि देबाक क्रिया द्वारा ढाहि देल जाएत। हमरा देल गेल ज्योति सँ हम जनैत छी जे संसार मे विनाश उपस्थित अछि। प्रभुक एक शब्द, हुनकर महान शक्तिक एक स्पर्श, आ ई विशाल संरचनासभ धराशायी भ’ जाएत। एहन दृश्य घटित हएत, जाहिक भयावहता के हम कल्पनाओ नहि क’ सकैत छी।” Review and Herald, July 5, 1906.

With the arrival of the angel of Revelation eighteen, the latter rain began to sprinkle, and the “prophetic debate” represented in Habakkuk chapter two, began. The debate was over two methodologies for understanding Bible prophecy, and a false and a true latter rain message. The debate ends when the “second voice” of Revelation eighteen arrives and identifies the beginning of God’s executive judgment upon modern Babylon, and calls God’s other flock out of Babylon. The arrival of the second voice marks the end of the history of the sealing of the one hundred and forty-four thousand, which is represented by the fourth abomination, that in turn represents the fourth and final generation of Laodicean Adventism as bowing down to the sun, at the soon-coming Sunday law.

Ka ho fihla lengeloi la Tšenolo 18, pula ea morao e ile ea qala ho rotha, ’me “phehisano ea boprofeta” e emeloang ho Habakuke khaolo ea bobeli ea qala. Phehisano eo e ne e le mabapi le mekhoa e ’meli ea ho utloisisa boprofeta ba Bibele, le molaetsa oa bohata le oa ’nete oa pula ea morao. Phehisano e fela ha “lentsoe la bobeli” la Tšenolo 18 le fihla ’me le supa qalo ea kahlolo e phethahatsoang ea Molimo holim’a Babylona ea mehleng ena, ’me le bitsa mohlape o mong oa Molimo hore o tsoe Babylona. Ho fihla ha lentsoe la bobeli ho tšoaea qetello ea nalane ea ho tiisoa ha ba likete tse lekholo le mashome a mane a metso e mene, e emeloang ke manyala a bone, ao le ’ona a emelang moloko oa bone le oa ho qetela oa Bo-Adventist ba Laodisea o inamang ho letsatsi, molaong oa Sontaha o haufi le ho tla.

The deathbed of apostate Protestantism, between the descent of the angel and the closed door of 1844, typified the deathbed of Laodicean Adventism between the descent of the angel and the closed door of the soon-coming Sunday law. The prophet from Judah was buried in the same grave as the lying prophet of Bethel, and when king Josiah initiated his reform, he stood before that very grave. The reformation of king Josiah, whose name represents “the foundations of God”, began when God began to lead His last day people back to the foundations on September 11, 2001. His reform had begun when the work of restoring the temple was taken up.

ម៉ោងចុងក្រោយនៃជីវិតរបស់ព្រូតេស្តង់និយមក្បត់ជំនឿ នៅចន្លោះការចុះមករបស់ទេវតា និងទ្វារដែលបានបិទក្នុងឆ្នាំ 1844 បានជារូបសញ្ញាជាមុននៃម៉ោងចុងក្រោយនៃជីវិតរបស់អាដវិនទីសលាវឌីសេ នៅចន្លោះការចុះមករបស់ទេវតា និងទ្វារដែលបានបិទនៃច្បាប់ថ្ងៃអាទិត្យដែលនឹងមកដល់ក្នុងពេលឆាប់ៗ។ ហោរាពីយូដាត្រូវបានបញ្ចុះក្នុងផ្នូរដូចគ្នាជាមួយហោរាកុហកពីបេថែល ហើយនៅពេលស្តេចយ៉ូសៀសបានចាប់ផ្តើមការកែទម្រង់របស់ទ្រង់ ទ្រង់បានឈរនៅមុខផ្នូរនោះតែម្តង។ ការកែទម្រង់របស់ស្តេចយ៉ូសៀស ដែលនាមរបស់ទ្រង់តំណាងឲ្យ “មូលដ្ឋានរបស់ព្រះ” បានចាប់ផ្តើមនៅពេលដែលព្រះបានចាប់ផ្តើមដឹកនាំប្រជារាស្ត្ររបស់ទ្រង់ក្នុងគ្រាចុងក្រោយឲ្យត្រឡប់ទៅរកមូលដ្ឋានវិញ នៅថ្ងៃទី 11 ខែកញ្ញា ឆ្នាំ 2001។ ការកែទម្រង់របស់ទ្រង់បានចាប់ផ្តើមឡើងនៅពេលដែលការងារស្តារព្រះវិហារឡើងវិញត្រូវបានលើកយកមកអនុវត្ត។

> And it came to pass in the eighteenth year of king Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, Go up to Hilkiah the high priest, that he may sum the silver which is brought into the house of the Lord, which the keepers of the door have gathered of the people: And let them deliver it into the hand of the doers of the work, that have the oversight of the house of the Lord: and let them give it to the doers of the work which is in the house of the Lord, to repair the breaches of the house, Unto carpenters, and builders, and masons, and to buy timber and hewn stone to repair the house. Howbeit there was no reckoning made with them of the money that was delivered into their hand, because they dealt faithfully. And Hilkiah the high priest said unto Shaphan the scribe, I have found the book of the law in the house of the Lord. And Hilkiah gave the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, Thy servants have gathered the money that was found in the house, and have delivered it into the hand of them that do the work, that have the oversight of the house of the Lord. And Shaphan the scribe showed the king, saying, Hilkiah the priest hath delivered me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and Ahikam the son of Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and Asahiah a servant of the king’s, saying, Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us. 2 Kings 22:3–13.

> Maka terjadilah pada tahun yang kedelapan belas pemerintahan raja Yosia, raja menyuruh Safan bin Azalya bin Mesulam, jurutulis itu, ke rumah Tuhan, katanya: “Pergilah menghadap Imam Besar Hilkia, supaya ia menghitung perak yang dibawa masuk ke rumah Tuhan, yang telah dikumpulkan daripada rakyat oleh para penjaga pintu. Hendaklah mereka menyerahkannya ke dalam tangan para pekerja yang mengawasi rumah Tuhan; dan hendaklah mereka memberikannya kepada para pekerja yang berada di rumah Tuhan, untuk memperbaiki kerosakan rumah itu, kepada tukang kayu, tukang bangunan, dan tukang batu, serta untuk membeli kayu balak dan batu pahat guna membaiki rumah itu. Namun demikian, tidak diadakan perhitungan dengan mereka mengenai wang yang diserahkan ke dalam tangan mereka, kerana mereka bertindak dengan setia.” Lalu berkatalah Imam Besar Hilkia kepada Safan, jurutulis itu: “Aku telah menemukan kitab Taurat di rumah Tuhan.” Maka Hilkia memberikan kitab itu kepada Safan, lalu dibacanya. Kemudian Safan, jurutulis itu, datang kepada raja dan menyampaikan khabar kembali kepada raja, katanya: “Hamba-hambamu telah mengumpulkan wang yang didapati di dalam rumah itu, dan telah menyerahkannya ke dalam tangan mereka yang melakukan pekerjaan, yang mengawasi rumah Tuhan.” Lalu Safan, jurutulis itu, memberitahukan kepada raja, katanya: “Imam Hilkia telah menyerahkan sebuah kitab kepadaku.” Dan Safan membacakannya di hadapan raja. Maka terjadilah, apabila raja mendengar perkataan kitab Taurat itu, dia mengoyakkan pakaiannya. Lalu raja memerintahkan Imam Hilkia, Ahikam anak Safan, Akhbor anak Mikhaia, Safan jurutulis itu, dan Asaya, seorang pegawai raja, katanya: “Pergilah, mintalah petunjuk daripada Tuhan bagi aku, bagi rakyat, dan bagi seluruh Yehuda, mengenai perkataan kitab ini yang telah ditemukan; kerana besar murka Tuhan yang menyala terhadap kita, sebab nenek moyang kita tidak mendengarkan perkataan kitab ini untuk melakukan menurut segala yang tertulis tentang kita.” 2 Raja-raja 22:3–13.

The prediction that a child would be born named Josiah, identifies September 11, 2001, when the mighty angel descended and led His last-day people back to the old paths. That descent had been typified by the descent of the same angel on August 11, 1840. Both descents marked a fulfillment of a prophecy of Islam. The historical figure whose name is associated with identifying in advance, and publishing the advance prediction of the fulfillment of the time prophecy of Islam found in Revelation chapter nine verse fifteen, was Josiah.

Kugaabiirira nti omwana alizaalibwa ng’atuumiddwa Yosiya, kulaga nga September 11, 2001, lwe lunaku malayika ow’amaanyi lwe yakkayo n’akulembera abantu Be ab’ennaku ez’oluvannyuma okuddayo mu makubo ag’edda. Okukka okwo kwali kwalagiddwa dda mu ngeri ey’ekifaananyi olw’okukka kwa malayika oyo omu ku August 11, 1840. Okukka kwombi kwalaga okutukirira kw’obunnabbi obukwata ku Busiraamu. Omuntu ow’ebyafaayo erinnya lye liyungiddwa ku kumanya nga bukyali, era n’okufulumya okutegeeza nga bukyali okutukirira kw’obunnabbi bw’ebiseera obukwata ku Busiraamu obuli mu Okubikkulirwa essuula ey’omwenda olunyiriri olw’ekkumi n’olutaano, yali Yosiya.

In both descents of the angel of Revelation chapter ten or eighteen, the name “Josiah” is marked. Josiah Litch presented the message of Islam that was fulfilled on August 11, 1840, and on September 11, 2001 the prophecy of the birth of a child named Josiah, that had been set forth by the disobedient prophet in the history of Jeroboam, was fulfilled in Laodicean Adventism as the angel led His last-day people back to the foundational history where the confrontation of the disobedient prophet and Jeroboam had met its fulfillment. The biblical testimony identified a prediction of a Josiah to come, and when the history typified by the disobedient prophet was repeated in 1844, his prediction of the name was once again placed into the prophetic narrative.

Dalam kedua-dua penurunan malaikat dalam Wahyu fasal sepuluh atau lapan belas, nama “Yosia” ditandai. Josiah Litch telah menyampaikan pekabaran tentang Islam yang digenapi pada 11 Ogos 1840, dan pada 11 September 2001 nubuat tentang kelahiran seorang anak yang bernama Yosia, yang telah dikemukakan oleh nabi yang tidak taat dalam sejarah Yerobeam, telah digenapi dalam Adventisme Laodikia tatkala malaikat itu memimpin umat-Nya pada akhir zaman kembali kepada sejarah asas di mana pertembungan antara nabi yang tidak taat dan Yerobeam telah mencapai penggenapannya. Kesaksian Alkitab mengenal pasti suatu ramalan tentang seorang Yosia yang akan datang, dan apabila sejarah yang dilambangkan oleh nabi yang tidak taat itu diulangi pada tahun 1844, ramalannya tentang nama itu sekali lagi ditempatkan ke dalam naratif kenabian.

On September 11, 2001, the Lion of the tribe of Judah led His last-day people back to Jeremiah’s old paths, which represented the forty-six years in which the Messenger of the Covenant had erected a temple to suddenly come to on October 22, 1844. Josiah had discovered the curse of Moses as he initiated the work of repairing the temple. The work of the one hundred and forty-four thousand is represented by Isaiah as a work of restoration.

Pada 11 September 2001, Singa dari suku Yehuda memimpin umat-Nya pada akhir zaman kembali kepada jalan-jalan lama Yeremia, yang melambangkan empat puluh enam tahun ketika Utusan Perjanjian telah mendirikan sebuah bait suci untuk tiba-tiba datang kepadanya pada 22 Oktober 1844. Yosia telah menemukan kutuk Musa ketika ia memulai pekerjaan memperbaiki bait suci itu. Pekerjaan seratus empat puluh empat ribu itu dilukiskan oleh Yesaya sebagai suatu pekerjaan pemulihan.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. Isaiah 61:4.

> “Ba tla aga marope a bogologolo, ba tla tsoša ditšhwalalelo tša pele, gomme ba tla lokiša metse ye e senyegilego, e lego ditšhwalalelo tša meloko e mentši.” Jesaya 61:4.

The work of Josiah in repairing and restoring the temple, is the work Isaiah identifies is accomplished by God’s last-day people, for all the prophets speak more of the last days than the days in which they lived. That work was also typified by those who came out of Babylon in the time of Ezra.

Mosebetsi oa Josiase oa ho lokisa le ho tsosolosa tempele, ke mosebetsi oo Esaia a o bontšang hore o tla phethoa ke batho ba Molimo ba matsatsi a ho qetela, hobane baprofeta bohle ba bua haholo ka matsatsi a ho qetela ho feta matsatsi ao ba phetseng ho ’ona. Mosebetsi oo o ile oa boela oa tšoantšetsoa ke ba ileng ba tsoa Babylona mehleng ea Esdrase.

> For we were bondmen; yet our God hath not forsaken us in our bondage, but hath extended mercy unto us in the sight of the kings of Persia, to give us a reviving, to set up the house of our God, and to repair the desolations thereof, and to give us a wall in Judah and in Jerusalem. Ezra 9:9.

> Kerana kami adalah hamba; namun Allah kami tidak meninggalkan kami dalam perhambaan kami, melainkan telah menghulurkan belas kasihan kepada kami di hadapan raja-raja Persia, untuk mengurniakan kepada kami kebangkitan semula, untuk menegakkan rumah Allah kami, dan untuk memperbaiki segala keruntuhannya, serta untuk mengurniakan kepada kami sebuah tembok di Yehuda dan di Yerusalem. Ezra 9:9.

The work carried on by Ezra was accomplished when they had come out of Babylon, and it represents the work of temple restoration Josiah was doing, the work identified by Isaiah of God’s last-day people, and it began on September 11, 2001. In the Revelation John also identifies that work.

Itә Ezra alyp baran iş, olar Babilondan çykandan soň amala aşyryldy, we bu Iosýanyň ýerine ýetirýän ybadathanany dikeltmek işini, Işaýanyň Hudaýyň ahyrzamandaky halky diýip kesgitlän işini aňladýar, hem-de ol 2001-nji ýylyň 11-nji sentýabrynda başlandy. Ylham kitabynda hem Ýahýa şol işi kesgitleýär.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 10:8–11:3.

> Lalu suara yang kudengar dari surga itu berbicara lagi kepadaku, katanya: Pergilah, ambillah gulungan kitab kecil yang terbuka di tangan malaikat yang berdiri di atas laut dan di atas bumi itu. Maka aku pergi kepada malaikat itu, lalu berkata kepadanya: Berikanlah kepadaku gulungan kitab kecil itu. Dan ia berkata kepadaku: Ambillah dan makanlah itu sampai habis; itu akan membuat perutmu pahit, tetapi di dalam mulutmu rasanya manis seperti madu. Lalu aku mengambil gulungan kitab kecil itu dari tangan malaikat itu dan memakannya sampai habis; dan di dalam mulutku rasanya manis seperti madu, tetapi segera sesudah aku memakannya, perutku menjadi pahit. Kemudian ia berkata kepadaku: Engkau harus bernubuat lagi di hadapan banyak bangsa, dan kaum, dan bahasa, dan raja. Lalu kepadaku diberikan sebatang buluh yang serupa tongkat; dan malaikat itu berdiri sambil berkata: Bangkitlah, dan ukurlah Bait Allah, dan mezbah, dan mereka yang beribadah di dalamnya. Tetapi pelataran yang di luar Bait itu tinggalkanlah, dan jangan engkau ukur, karena itu telah diberikan kepada bangsa-bangsa lain; dan kota yang kudus itu akan mereka injak-injak empat puluh dua bulan lamanya. Dan Aku akan memberi kuasa kepada dua saksi-Ku, dan mereka akan bernubuat seribu dua ratus enam puluh hari lamanya, dengan berpakaian kain kabung. Wahyu 10:8–11:3.

In this passage John represents the Millerites who had eaten the message that was in the angel’s hand when He descended on August 11, 1840, but who had also suffered the bitter disappointment of October 22, 1844. Standing at the bitter disappointment of 1844, John was told that he, as a symbol of God’s last-day people, must repeat the experience represented by 1840 to 1844, thus pointing forward to September 11, 2001, and unto the soon coming Sunday law. He was told “Thou must prophesy again before many peoples, and nations, and tongues, and kings,” representing the whole world being lightened when the angel descends in Revelation eighteen, when the history of Revelation chapter ten is repeated—“line upon line.”

Msambi uno Yohane akuimira aMillerite amene anadya uthenga umene unali m’dzanja la mngelo pamene Iye anatsika pa August 11, 1840, koma amene anavutikanso ndi kukhumudwitsidwa kowawa kwa October 22, 1844. Atayima pa kukhumudwitsidwa kowawa kwa 1844, Yohane anauzidwa kuti iye, monga chizindikiro cha anthu a Mulungu a masiku otsiriza, ayenera kubwereza chokumana nacho choimiridwa ndi 1840 kufikira 1844, motero akulozera kutsogolo ku September 11, 2001, ndi kufikira ku lamulo la Lamlungu limene likubwera posachedwapa. Anauzidwa kuti, “Uyenera kuneneranso pamaso pa anthu ambiri, ndi mitundu, ndi zinenero, ndi mafumu,” kuyimira dziko lonse lapansi likuunikidwa pamene mngelo akutsika mu Chivumbulutso 18, pamene mbiri ya Chivumbulutso chaputala 10 ikubwerezedwa—“mzere pa mzere.”

In connection with identifying the history that would be repeated when God’s last day people prophesied again, John was told to “rise and measure” the temple of God. His “measuring” was specifically identified, for he had been placed in the year of 1844, where his stomach was made bitter by the disappointment of October, 22. He was told to measure the temple, but to leave off the courtyard, which he was informed represented the time of the Gentiles, when they would trample down the courtyard for twelve hundred and sixty years. The twelve hundred and sixty years ended in 1798. John was to begin his measuring in 1798, and leave off the previous twelve hundred and sixty years, where the spiritual temple and spiritual Jerusalem had been trodden down. He was standing at the disappointment of 1844, so from 1798 to 1844, is forty-six years. Those forty-six years represent the temple.

Berkenaan dengan mengenal pasti sejarah yang akan diulangi apabila umat akhir zaman Tuhan bernubuat lagi, Yohanes diberitahu supaya “bangun dan ukur” bait Allah. “Pengukurannya” itu telah dikenal pasti secara khusus, kerana dia telah ditempatkan pada tahun 1844, ketika perutnya dibuat pahit oleh kekecewaan pada 22 Oktober. Dia diperintahkan untuk mengukur bait itu, tetapi mengabaikan pelataran, yang diberitahukan kepadanya sebagai melambangkan masa bangsa-bangsa bukan Yahudi, ketika mereka akan memijak-mijak pelataran itu selama seribu dua ratus enam puluh tahun. Seribu dua ratus enam puluh tahun itu berakhir pada tahun 1798. Yohanes harus memulakan pengukurannya pada tahun 1798, dan mengabaikan seribu dua ratus enam puluh tahun sebelumnya, ketika bait rohani dan Yerusalem rohani telah dipijak-pijak. Dia sedang berdiri pada waktu kekecewaan tahun 1844, maka dari tahun 1798 hingga 1844 adalah empat puluh enam tahun. Empat puluh enam tahun itu melambangkan bait itu.

When John, as God’s last-day people were to prophesy again, as they had done from 1840 to 1844, they would begin when the angel descended at the fulfillment of a prophecy of Islam. Their work of prophesying again would require a work of measuring the temple, and that work would represent an investigation of the “old paths”, which was the history represented by the “temple”, which began at the time of the end in 1798, and ended with the great disappointment of 1844. As they began their work of investigating Jeremiah’s old paths, which is John’s “temple of forty-six years”, the curse of Moses was found in the rubbish scattered all over the temple, and the prediction of the Josiah to come was fulfilled. The work of Josiah is also identified again by Isaiah:

Hina ki John, chun Pathian ni hnuhnung mitein 1840 atanga 1844 thleng an lo tih tawh angin thu an sawi leh dâwn a, an lo tanna chu engel chu Islam hrilhlâwkna pakhat famkimnaah a lo thlen huna a lo chhuk hunah a ni dâwn a ni. An thu sawi leh hna chuan biak in tehna hna a ngaih dâwn a, chu hna chuan “kawng hlui” tihte zir chianna a entîr dâwn a ni; chu chu “biak in” hmanga entîr chanchin a ni a, chu chanchin chu tawp hun 1798-ah a lo tan a, 1844-a beidawnna ropui thlengin a lo tâwp. An lo tan tirh hian Jeremiah-a “kawng hlui” a sawi, John-a “kum sawmli leh paruk biak in” tihte chu an lo zir chian a; Moses sapna chu biak in pum puiah bawlhhlawh hmun hrang hranga theh darha awm zinga hmuh chhuah a lo ni a, Josiah lo thleng tûr hrilhlâwkna pawh a lo famkim ta. Josiah hna chu Isaiah-in pawh a sawi leh bawk:

> And they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 58:12.

> Ba ba tla tswang mo go wena ba tla aga mafelo a bogologolo a a neng a swafetse; o tla tsosa metheo ya dikokomana di le dintsi; mme o tla bidiwa, Mmonoketsi wa phatlha, Motsosolosi wa ditsela tse go ka nnwang mo go tsone. Isaia 58:12.

God’s last-day people were to restore the “paths to dwell in,” which are Jeremiah’s “old paths”. They were to rebuild the old waste places, as the workers in Josiah and Ezra’s histories were accomplishing. They were to employ the methodology of “line upon line,” for they would not simply “raise up” the foundational history of Adventism, that is represented by the temple of forty-six years, but in doing so they were to “raise up the foundations of many generations.” They were to identify that every reform movement represents a foundational work, that “line upon line,” identifies the last-day foundations of 1798 to 1844. They were to repair “the breach,” and the breach represents the initial break in a vessel or a wall that opens the way for further disaster. The “breach” that was to be repaired was the rebellion of 1863.

Vaŋu va Mudzimu vha maḓuvha a u fhedzisela vho vha vha tshi tea u vusuludza “ndila dza u dzula khadzo,” dzine dza vha “ndila dza kale” dza Yeremia. Vho vha vha tshi tea u fhaṱuludza hafho ho tshinyadzwaho ha kale, sa zwe vhashumi vha kha mafhungo a Yoshia na Ezra vha vha vha tshi khou zwi ita. Vho vha vha tshi tea u shumisa maitele a “mutalo nṱha ha mutalo,” ngauri vho vha vha sa nga “vusa” fhedzi ḓivhazwakale ya mutheo ya Vhaadventist, ine ya imelwa nga thembele ya miṅwaha ya fuiṋa-rathi, fhedzi musi vha tshi ita zwenezwo vho vha vha tshi tea u “vusa metheo ya mirafho minzhi.” Vho vha vha tshi tea u ṱalusa uri muvhuso muṅwe na muṅwe wa mveledziso u imela mushumo wa mutheo, uri “mutalo nṱha ha mutalo,” u sumbedza metheo ya maḓuvha a u fhedzisela ya u bva nga 1798 u swika 1844. Vho vha vha tshi tea u lugisa “u pwasha,” nahone u pwasha hu imela u thuthubea ha u thoma kha tshithu kana khurimela hune ha vula nḓila ya khombo khulwane yo engedzeaho. “U pwasha” he ha vha hu tshi tea u lugiswa ho vha hu u shandukela ha 1863.

When Josiah arrived on September 11, 2001 God’s last-day people returned to Jeremiah’s old paths and began to measure Millerite history. They discovered the “breach.” They identified the truth of the jewels of Miller’s dream as they built “the old waste places.” They discovered the “seven times,” as had Josiah, and they restored the truth of Leviticus twenty-six, and thus raised “up the former desolations.” When they restored the “first” and the “last” desolations of Leviticus twenty-six they then recognized that one finished in 1798 and the other in 1844. Thus their work of raising up the former desolations, was the very “rod” that was given to John that allowed him to measure the temple.

Apabila Yosia tiba pada 11 September 2001, umat Allah pada zaman akhir kembali kepada jalan-jalan purba Yeremia dan mula mengukur sejarah Millerit. Mereka menemui “pelanggaran” itu. Mereka mengenal pasti kebenaran tentang permata-permata dalam mimpi Miller ketika mereka membina “tempat-tempat yang telah lama sunyi.” Mereka menemui “tujuh kali,” sebagaimana Yosia juga telah menemukannya, dan mereka memulihkan kebenaran Imamat dua puluh enam, lalu dengan demikian membangunkan “kebinasaan-kebinasaan yang dahulu.” Apabila mereka memulihkan kebinasaan yang “pertama” dan yang “terakhir” dalam Imamat dua puluh enam, mereka kemudian menyedari bahawa yang satu berakhir pada tahun 1798 dan yang satu lagi pada tahun 1844. Oleh itu, pekerjaan mereka dalam membangunkan kebinasaan-kebinasaan yang dahulu itu merupakan “tongkat pengukur” yang telah diberikan kepada Yohanes, yang memampukannya mengukur Bait Suci.

The Lion of the tribe of Judah led His people back to the old paths, so they could find the latter rain message, and the latter rain message is the message of Islam of the third woe. When they ultimately discovered the two sacred tables of Habakkuk, as represented by the 1843 and 1850 pioneer charts, they saw that the foundation included the “three woes” of Revelation chapter eight, and that the second woe had concluded in the foundational history where the Millerite temple had been erected. They then recognized that the understanding of the rule of triple application of prophecies had been previously put in place by the Lion of the tribe of Judah, in order that when they returned to Jeremiah’s old paths, they could recognize “the rest and the refreshing”, which is the latter rain message of the third woe, that is identified and established with the two witnesses of the first and second woes.

Singa dari suku Yehuda telah memimpin umat-Nya kembali ke jalan-jalan yang lama, agar mereka dapat menemukan pekabaran hujan akhir; dan pekabaran hujan akhir itu ialah pekabaran Islam dari malapetaka yang ketiga. Ketika pada akhirnya mereka menemukan dua loh kudus Habakuk, sebagaimana dilambangkan oleh bagan-bagan perintis 1843 dan 1850, mereka melihat bahwa dasar itu mencakup “tiga malapetaka” dari Wahyu pasal delapan, dan bahwa malapetaka yang kedua telah berakhir dalam sejarah dasar tempat bait suci Millerite telah didirikan. Kemudian mereka menyadari bahwa pemahaman mengenai kaidah penerapan rangkap tiga atas nubuatan-nubuatan telah lebih dahulu ditetapkan oleh Singa dari suku Yehuda, supaya ketika mereka kembali kepada jalan-jalan lama Yeremia, mereka dapat mengenali “perhentian dan kelegaan”, yang merupakan pekabaran hujan akhir dari malapetaka yang ketiga, yang diidentifikasikan dan ditegakkan bersama kedua saksi dari malapetaka yang pertama dan yang kedua.

We will continue this study in the next article.

Tiṣaṅna cawh hi a lo danglam loh angin article lo nei leh ah kan chhunzawm zêl ang.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> “Mmaba no o batla go faposa megopolo ya bakaulengwe le bokgaitsadi ba rona mo tirong ya go baakanyetsa batho gore ba eme mo metlheng eno ya bofelo. Maaka a gagwe a a boferefere a diretswe go gogela megopolo kgakala le dikotsi le maikarabelo a nako eno. Ba tsaya e se sepe lesedi le Keresete a tlileng ka lone go tswa legodimong go le naya Johane ka ntlha ya batho ba Gagwe. Ba ruta gore ditiragalo tse di fa pele ga rona ga di botlhokwa ka mo go lekaneng gore di newe tlhokomelo e e kgethegileng. Ba dira gore boammaaruri jo bo tswang legodimong bo nne jo bo se nang maatla, mme ba tlatlapa batho ba Modimo maitemogelo a bona a pele, ba ba naya mo boemong jwa jone saense ya maaka.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “‘Iri ka U Blei, To ieng ha ki lynti, bad khmih, bad kylli ïa ki lynti barim, hangno ka long ka lynti babha, bad iaid ha ka.’ Jeremiah 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “ማንም ሰው የእምነታችንን መሠረቶች ለመንቀል እንዳይሻ፤ እነዚህ መሠረቶች በሥራችን መጀመሪያ ዘመን በቃሉ ላይ በጸሎት የተደረገ ጥናትና በመገለጥ የተነጠፉ ናቸው። ባለፉት አምሳ ዓመታት በእነዚህ መሠረቶች ላይ እየገነባን ነው። ሰዎች አዲስ መንገድ አግኝተዋል ብለው ሊያስቡ ይችላሉ፥ እንዲሁም ከተነጠፈው ይልቅ የበለጠ ጽኑ መሠረት ሊያኖሩ እንደሚችሉ ሊመስላቸው ይችላል። ነገር ግን ይህ ታላቅ ማታለል ነው። ከተነጠፈው መሠረት በቀር ማንም ሌላ መሠረት ሊያኖር አይችልም።”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Ka sngoh mynshuwa bun ki la sdang ban tei ïa ka jingngeit kaba thymmai, ka jingthung ïa ki nongrim kiba thymmai. Hynrei katno slem ka jingtei jong ki ka la ïeng? Ka la hap noh kloi, namar ym shym la seng ïa ka halor u Mawsiang.”

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Adakah para murid yang pertama itu tidak harus menghadapi kata-kata manusia? Tidakkah mereka harus mendengarkan teori-teori palsu, lalu, sesudah melakukan segala sesuatu, tetap berdiri teguh, dengan berkata: ‘Kerana asas yang lain tidak seorang pun dapat meletakkan selain daripada asas yang telah diletakkan’? 1 Korintus 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Jadi, kita hendaklah berpegang teguh pada permulaan keyakinan kita sampai kepada kesudahannya. Perkataan-perkataan yang penuh kuasa telah diutus oleh Allah dan oleh Kristus kepada umat ini, membawa mereka keluar dari dunia, langkah demi langkah, ke dalam terang yang jelas dari kebenaran masa kini. Dengan bibir yang telah disentuh oleh api kudus, hamba-hamba Allah telah memaklumkan pekabaran itu. Ucapan ilahi telah membubuhkan meterainya atas ketulenan kebenaran yang telah diproklamasikan itu.” Testimonies, volume 8, 296, 297.

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