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# Elijah - Number Thirteen

Elijah – Nomor Tiga Belas

Forty-six

Nne na isii

Author

Jeff Pippenger

Published

October 19, 2023

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In the previous article we were aligning Elijah with the history of 1798 through 1844. Elijah symbolically enters that history when William Miller was raised up to proclaim the first angel’s message. The widow of Sarepta represents a faithful church that is gathering two sticks, or two nations that would become one nation on October 22, 1844.

Dalam rencana sebelumnya, kita sedang menyelaraskan Elia dengan sejarah dari tahun 1798 hingga 1844. Elia secara simbolis memasuki sejarah itu ketika William Miller dibangkitkan untuk memaklumkan pekabaran malaikat pertama. Janda di Sarepta melambangkan suatu gereja yang setia yang sedang mengumpulkan dua batang kayu, atau dua bangsa yang akan menjadi satu bangsa pada 22 Oktober 1844.

> And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:21–28.

> ശേഷം അവരോടു ഇപ്രകാരം പറക: “പ്രഭുവായ യഹോവ ഇപ്രകാരം അരുളിച്ചെയ്യുന്നു: ഇതാ, ഞാൻ യിസ്രായേൽമക്കളെ അവർ പോയിരിക്കുന്ന ജാതികളുടെ നടുവിൽനിന്നു എടുത്തുകൊണ്ടുവന്ന്, അവരെ എല്ലാ ഭാഗത്തുനിന്നും ശേഖരിച്ചു, അവരുടെ സ്വന്തം ദേശത്തിലേക്കു കൊണ്ടുവരും. ഞാൻ അവരെ യിസ്രായേലിന്റെ പർവതങ്ങളിൽ ദേശത്തു ഏകജാതിയാക്കും; അവർക്കെല്ലാവർക്കും ഒരേ രാജാവായിരിക്കും; അവർ ഇനി രണ്ടുജാതികളായിരിക്കയില്ല; രണ്ടുരാജ്യങ്ങളായി ഇനി ഒരിക്കലും വിഭജിക്കപ്പെടുകയും ഇല്ല. അവർ ഇനി തങ്ങളുടെ വിഗ്രഹങ്ങളാലോ, തങ്ങളുടെ വെറുപ്പുപകരണങ്ങളാലോ, തങ്ങളുടെ അകൃത്യങ്ങളിലൊന്നാലും തങ്ങളെത്തന്നെ അശുദ്ധരാക്കുകയില്ല; അവർ പാപം ചെയ്ത അവരുടെ സകല വാസസ്ഥലങ്ങളിൽനിന്നും ഞാൻ അവരെ രക്ഷിച്ചു ശുദ്ധീകരിക്കും; അങ്ങനെ അവർ എന്റെ ജനമായിരിക്കും; ഞാൻ അവരുടെ ദൈവമായിരിക്കും. എന്റെ ദാസനായ ദാവീദ് അവർക്കു രാജാവായിരിക്കും; അവർക്കെല്ലാവർക്കും ഒരേ ഇടയനായിരിക്കും; അവർ എന്റെ വിധികളിൽ നടക്കുകയും, എന്റെ ചട്ടങ്ങൾ ആചരിച്ചു അവ അനുഷ്ഠിക്കുകയും ചെയ്യും. ഞാൻ എന്റെ ദാസനായ യാക്കോബിന്നു കൊടുത്ത ദേശത്തിൽ അവർ വസിക്കും; നിങ്ങളുടെ പിതാക്കന്മാർ വസിച്ചിരുന്നതും അതിൽ തന്നേ; അവരും, അവരുടെ മക്കളും, അവരുടെ മക്കളുടെ മക്കളും എന്നേക്കും അതിൽ വസിക്കും; എന്റെ ദാസനായ ദാവീദ് എന്നേക്കും അവരുടെ പ്രഭുവായിരിക്കും. അതുമാത്രമല്ല, ഞാൻ അവരോടു സമാധാനത്തിന്റെ ഒരു നിയമം ചെയ്യും; അതു അവരോടുകൂടെ നിത്യനിയമമായിരിക്കും; ഞാൻ അവരെ സ്ഥാപിച്ചു വർധിപ്പിക്കും; എന്റെ വിശുദ്ധമന്ദിരം അവരുടെ നടുവിൽ എന്നേക്കുമാക്കി സ്ഥാപിക്കും. എന്റെ കൂടാരവും അവരുടെ കൂടെയായിരിക്കും; അതേ, ഞാൻ അവരുടെ ദൈവമായിരിക്കും; അവർ എന്റെ ജനമായിരിക്കും. എന്റെ വിശുദ്ധമന്ദിരം അവരുടെ നടുവിൽ എന്നേക്കും ഉണ്ടായിരിക്കുമ്പോൾ, ഞാൻ യഹോവ യിസ്രായേലിനെ വിശുദ്ധീകരിക്കുന്നവൻ ആകുന്നു എന്നു ജാതികൾ അറിയും.” യെഹെസ്കേൽ 37:21–28.

There are several blessings Ezekiel identifies that are promised to the two sticks, that are two nations that become one nation. We will begin by considering four of those blessings that Sister White has marked as four “comings,” which were all fulfilled at the same time, on October 22, 1844.

Terdapat beberapa berkat yang dikenal pasti oleh Ezekiel sebagai dijanjikan kepada dua batang kayu itu, iaitu dua bangsa yang menjadi satu bangsa. Kita akan mula dengan mempertimbangkan empat daripada berkat-berkat itu yang telah ditandai oleh Sister White sebagai empat “kedatangan,” yang semuanya telah digenapi pada waktu yang sama, iaitu pada 22 Oktober 1844.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Keduanya, kedatangan Kristus sebagai Imam Besar kita ke Tempat Mahakudus untuk penyucian Bait Suci, sebagaimana dinyatakan dalam Daniel 8:14; kedatangan Anak Manusia kepada Yang Lanjut Usianya, sebagaimana dipaparkan dalam Daniel 7:13; dan kedatangan Tuhan ke Bait-Nya, sebagaimana dinubuatkan oleh Maleakhi, adalah uraian tentang peristiwa yang sama; dan hal ini juga dilambangkan oleh kedatangan mempelai laki-laki kepada pernikahan, sebagaimana digambarkan oleh Kristus dalam perumpamaan tentang sepuluh gadis dalam Matius 25.” The Great Controversy, 426.

The first “coming” Sister White references, is the coming of the high priest for the “cleansing of the sanctuary,” that was to take place at the end of twenty-three hundred years. That verse provides the answer, to the question of Daniel eight and verse thirteen which asks, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” Verse fourteen identifies that the cleansing of the sanctuary would begin at the end of twenty-three hundred years. Ezekiel says that God will “take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, … and the nation that is gathered will no longer defile themselves” for God would “cleanse them: so shall they be my people, and I will be their God.”

“Pemunculan” yang pertama yang dirujuk Sister White ialah kedatangan imam besar untuk “penyucian tempat kudus,” yang akan berlaku pada penghujung dua ribu tiga ratus tahun. Ayat itu memberikan jawapan kepada pertanyaan dalam Daniel fasal lapan ayat tiga belas yang berbunyi, “Berapa lamakah penglihatan itu mengenai korban harian, dan pelanggaran yang mendatangkan kebinasaan, sehingga baik tempat kudus mahupun umat tentera diserahkan untuk diinjak-injak?” Ayat empat belas menyatakan bahawa penyucian tempat kudus itu akan bermula pada penghujung dua ribu tiga ratus tahun. Yehezkiel berkata bahawa Tuhan akan “mengambil orang Israel dari antara bangsa-bangsa asing, ke mana pun mereka telah pergi, dan akan mengumpulkan mereka dari segenap penjuru, … dan bangsa yang dikumpulkan itu tidak lagi akan menajiskan diri mereka” kerana Tuhan akan “mentahirkan mereka; maka mereka akan menjadi umat-Ku, dan Aku akan menjadi Tuhan mereka.”

On October 22, 1844, the second “coming” Sister White referred to, was the fulfillment of Daniel chapter seven, verse thirteen, which identifies that the Son of man would come to the Ancient of days, to receive a kingdom. Ezekiel says that God “will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.” Ezekiel represents Christ as king with the name of “David,” when he says that “David my servant shall be king over them.” He also identifies Christ, as David, would be their “one shepherd” and that His “servant David shall” also “be their prince forever.” A king by definition needs his title as king, and he needs a dominion to rule over and citizens of his kingdom. If there are no citizens, there would be no kingdom.

Pada 22 Oktober 1844, “kedatangan” kedua yang dirujuk oleh Sister White ialah penggenapan Daniel fasal tujuh, ayat tiga belas, yang menyatakan bahawa Anak Manusia akan datang kepada Yang Lanjut Usianya, untuk menerima suatu kerajaan. Yehezkiel mengatakan bahawa Tuhan “akan menjadikan mereka satu bangsa di negeri itu di atas gunung-gunung Israel; dan satu raja akan menjadi raja atas mereka semua.” Yehezkiel menggambarkan Kristus sebagai raja dengan nama “Daud,” apabila dia berkata bahawa “Daud hamba-Ku akan menjadi raja atas mereka.” Dia juga mengenal pasti bahawa Kristus, sebagai Daud, akan menjadi “satu gembala” mereka dan bahawa “hamba-Ku Daud” juga “akan menjadi pemimpin mereka selama-lamanya.” Seorang raja menurut takrif memerlukan gelarannya sebagai raja, dan dia memerlukan suatu wilayah kekuasaan untuk diperintah serta rakyat bagi kerajaannya. Jika tidak ada rakyat, maka tidak akan ada kerajaan.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> Aku melihat dalam penglihatan malam, dan tampaklah seorang seperti Anak Manusia datang dengan awan-awan di langit, lalu ia datang kepada Yang Lanjut Usianya, dan mereka membawanya menghadap hadirat-Nya. Kepadanya dikaruniakan kekuasaan, kemuliaan, dan kerajaan, supaya segala bangsa, suku bangsa, dan bahasa beribadah kepadanya; kekuasaannya ialah kekuasaan yang kekal, yang tidak akan lenyap, dan kerajaannya ialah kerajaan yang tidak akan binasa. Daniel 7:13, 14.

The third “coming” identified by Sister White was when Christ, as “the messenger of the covenant” suddenly came to His temple to purify the sons of Levi. Ezekiel says that Christ “will cleanse them: so shall they be my people, and I will be their God,” and that “moreover” He would make “a covenant of peace with them,” which will “be an everlasting covenant.” The covenant would be accomplished when God would “set” His “sanctuary in the midst of them,” and that the “heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them.”

“අග්‍රදූතයාගේ දූතයා” ලෙස ක්‍රිස්තුස් වහන්සේ හදිසියේම තම මාලිගාවට පැමිණ ලේවීගේ පුත්‍රයන් පවිත්‍ර කරන අවස්ථාව, සිස්ටර් වයිට් විසින් හඳුනාගත් තෙවන “පැමිණීම” විය. එසකියෙල් කියන්නේ ක්‍රිස්තුස් වහන්සේ “ඔවුන් පවිත්‍ර කරනු ඇත: එවිට ඔවුන් මාගේ සෙනඟ වනු ඇත, මමත් ඔවුන්ගේ දෙවියන් වන්නෙමි” යනුවෙනි; තවද “ඊට අමතරව” උන්වහන්සේ “ඔවුන් සමඟ සමාදානයේ ගිවිසුමක්” කරනු ඇත, එය “සදාකාලික ගිවිසුමක්” වනු ඇතැයිද කියයි. දෙවියන් වහන්සේ තම “ශුද්ධස්ථානය ඔවුන්ගේ මැද තබන” කල එම ගිවිසුම සම්පූර්ණ වනු ඇත; තවද “අන්‍යජාතීහු දැනගනු ඇත, මම සමිඳාණන් වහන්සේ ඉශ්‍රායෙල් ශුද්ධ කරමි යන්න, මාගේ ශුද්ධස්ථානය ඔවුන්ගේ මැද ඇති විට” යයිද කියයි.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Bheka, ngizathuma isithunywa sami, njalo sizalungisa indlela phambi kwami; iNkosi eliyidingayo izafika masinyane ethempelini layo, yiso leso isithunywa sesivumelwano, elisithokozelayo; bhekani, sizakuza, kutsho uJehova wamabutho. Kodwa ngubani ongamelana losuku lokuza kwaso? njalo ngubani ozakuma nxa sibonakala? ngoba sinjengomlilo womncibilikisi, sinjengensipho yabawashayo; njalo sizahlala njengomncibilikisi lomhlambululi wesiliva; sizahlanza amadodana kaLevi, siwahluze njengegolide lesiliva, ukuze anikele kuJehova umnikelo ngokulunga. Khona-ke umnikelo wakoJuda lowaseJerusalema uzakwamukeleka kuJehova, njengasezinsukwini zakudala, lanjengaseminyakeni yakuqala. UMalaki 3:1–4.

The messenger that prepared the way for Christ, the “messenger of the covenant” in the history of 1798 through 1844, was Elijah, as represented by William Miller. When Christ, suddenly came to His temple, He purified the “sons of Levi” as a “refiner’s fire.”

Tumi kepelep bagi Kristus, “kepelep janji” dalam sejarah 1798 sehingga 1844, ialah Elijah, sama seperti yang diwakili oleh William Miller. Apabila Kristus, dengan tiba-tiba, datang ke bait-Nya, Dia menyucikan “anak-anak Lewi” seperti “api pemurni.”

The other “coming” that was fulfilled on October 22, 1844, was the coming of the bridegroom. Twice Ezekiel identifies that the nation that was gathered from two sticks would be God’s “people, and” that He “will be their God.” This was accomplished with the marriage. On October 22, 1844, the four prophecies that were fulfilled which Sister White refers to, are all identified by the testimony of Ezekiel’s two sticks.

“펀옴”이 1844년 10월 22일에 성취된 또 다른 “오심”은 신랑의 오심이었다. 에스겔은 두 막대기에서 모아진 그 나라가 하나님의 “백성이 되고,” 그분께서 “그들의 하나님이 되실 것”이라고 두 차례 밝힌다. 이것은 혼인으로 성취되었다. 1844년 10월 22일에 성취된 네 예언, 곧 화잇 자매가 언급하는 그 예언들은 모두 에스겔의 두 막대기에 대한 증언으로 확인된다.

Elijah represents the messenger that prepares the way for the messenger of the covenant. Christ identified John the Baptist as the messenger that prepared the way for his first coming. Sister White identified William Miller as Elijah, and Miller prepared the way for Christ to come as the “high priest,” the “Son of man,” the “messenger of the covenant” and the “bridegroom.”

Elijah e emela morongwa yo o baakanyang tsela ya Morongwa wa kgolagano. Keresete o ne a supa Johane Mokolobetsi e le morongwa yo o baakantseng tsela ya go tla ga gagwe la ntlha. Kgaitsadi White o ne a supa William Miller e le Elijah, mme Miller o ne a baakanya tsela ya gore Keresete a tle e le “moperesiti yo mogolo,” “Morwa motho,” “Morongwa wa kgolagano” le “monyadi.”

After three and a half years, Elijah came from Sarepta, where he had stayed with the widow and her son and commanded Ahab to call all Israel to Carmel. Ezekiel says the heathen would know that God was God, when He placed his sanctuary in the midst of the nation that was gathered together from the two sticks. At Mount Carmel Elijah told Israel to choose whether God was God or Baal was God, but he placed the question in the context of not only who was the true God, but also in the context of who was the true prophet.

Selepas tiga tahun setengah, Elia datang dari Sarepta, tempat dia tinggal bersama janda itu dan anaknya, lalu memerintahkan Ahab supaya memanggil seluruh Israel ke Karmel. Yehezkiel berkata bahawa bangsa-bangsa kafir akan mengetahui bahawa Tuhan ialah Tuhan, apabila Dia menempatkan tempat kudus-Nya di tengah-tengah bangsa yang telah dihimpunkan bersama daripada dua tongkat itu. Di Gunung Karmel, Elia menyuruh Israel memilih sama ada Tuhan ialah Tuhan atau Baal ialah Tuhan, tetapi dia meletakkan persoalan itu dalam konteks bukan sahaja tentang siapakah Tuhan yang benar, melainkan juga dalam konteks siapakah nabi yang benar.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

> Илија дојде пред сиот народ и рече: „До кога ќе колебате меѓу две мислења? Ако Господ е Бог, следете Го; а ако е Ваал, тогаш следете го него.“ А народот не му одговори ниту збор. Тогаш Илија му рече на народот: „Јас, само јас, останав пророк Господов; а пророците на Ваал се четиристотини и педесет луѓе.“ 1 Цареви 18:21, 22.

All Israel, including Ahab, knew Elijah’s God was God, when fire came down from heaven and consumed Elijah’s offering. The descent of the fire on mount Carmel marks when God placed His sanctuary in the midst of the nation made of two sticks. The miracle of fire at Mount Carmel demonstrated that God was God, and Baal was a false god.

Seluruh Israel, termasuk Ahab, mengetahui bahawa Allah Elia ialah Allah, apabila api turun dari langit lalu menghanguskan persembahan Elia. Turunnya api di Gunung Karmel menandakan saat Allah menempatkan tempat kudus-Nya di tengah-tengah bangsa yang terbentuk daripada dua batang kayu. Mukjizat api di Gunung Karmel membuktikan bahawa Allah ialah Allah, dan Baal ialah allah palsu.

The miracle in Sarepta, when Elijah laid upon the widow’s dead son three times, proved to her that Elijah was a man of God, and the miracle at Carmel accomplished the same thing. Not only did the fire of Carmel prove God was God, but it demonstrated that Elijah was God’s true prophet, in contrast with the prophets of Baal and the prophets of the groves. In the history of 1840 through 1844, Miller and the Millerites were demonstrated to be the true prophets, in contrast with the false prophets of apostate Protestantism, who in that very history had manifested that they were the daughters of Jezebel.

Keajaiban di Sarepta, ketika Elia membaringkan dirinya ke atas anak janda yang telah mati itu tiga kali, membuktikan kepadanya bahwa Elia adalah seorang hamba Allah, dan keajaiban di Karmel mencapai hal yang sama. Bukan hanya api di Karmel membuktikan bahwa Allah adalah Allah, tetapi juga menunjukkan bahwa Elia adalah nabi Allah yang sejati, berbeda dengan nabi-nabi Baal dan nabi-nabi Asyera. Dalam sejarah 1840 hingga 1844, Miller dan kaum Millerit dibuktikan sebagai nabi-nabi yang sejati, berbeda dengan nabi-nabi palsu dari Protestanisme yang murtad, yang dalam sejarah itu juga telah menyatakan bahwa mereka adalah anak-anak perempuan Izebel.

Elijah at Carmel represents the work of identifying the true Protestant horn, for the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen, has a horn of Protestantism and a horn of Republicanism, and it had just started its reign in 1798. In 1798, at the end of three and a half years of Jezebel’s rule, Elijah came from Sarepta to make a clear distinction of which church was the horn of Protestantism on the earth beast.

Elijah di Karmel melambangkan pekerjaan mengenal pasti tanduk Protestan yang benar, kerana kerajaan keenam dalam nubuat Alkitab, iaitu binatang bumi dalam Wahyu tiga belas, mempunyai satu tanduk Protestanisme dan satu tanduk Republikanisme, dan pemerintahannya baru sahaja bermula pada tahun 1798. Pada tahun 1798, pada akhir tiga setengah tahun pemerintahan Izebel, Elijah datang dari Sarepta untuk membuat perbezaan yang jelas tentang gereja manakah yang merupakan tanduk Protestanisme pada binatang bumi itu.

The widow of Sarepta was traveling from the history of Thyatira to the marriage, where her widowhood was to be removed. Her resurrected son represents those that were murdered by Jezebel during the three and a half years of drought. The two sticks she was gathering for a fire was the two houses of literal Israel that were to be gathered together as one nation, and that nation was spiritual Israel. The widow was going to use the two sticks to build a fire, which took place at Carmel and on October 22, 1844, when the messenger of the covenant purified the sons of Levi with a “refiner’s fire.”

Mohatswadi oa Sarepta o be a sepela go tloga historing ya Thyatira a leba lenyalong, moo bohlologadi bja gagwe bo bego bo tla tlošwa. Morwa wa gagwe yo a tsošitšwego o emela bao ba bolailwego ke Jesebele nakong ya nywaga ye meraro le seripa ya komelelo. Dikota tše pedi tšeo a bego a di kgoboketša bakeng sa mollo e be e le dintlo tše pedi tša Isiraele ya tlhago tšeo di bego di tla kgoboketšwa gotee ya ba setšhaba se tee, gomme setšhaba seo e be e le Isiraele ya semoya. Mohatswadi o be a eya go diriša dikota tše pedi tšeo go gotetša mollo, e lego seo se ilego sa direga Karameleng le ka October 22, 1844, ge motseta wa kgwerano a hlwekiša barwa ba Lefi ka “mollo wa mohloekisi.”

Fire is a symbol of the outpouring of God’s Spirit, which took place at Carmel and at the Midnight Cry that climaxed on October 22, 1844.

អគ្គីភ័យ​គឺជា​និមិត្តរូប​នៃ​ការ​ចាក់បង្ហូរ​ព្រះវិញ្ញាណ​របស់​ព្រះ ដែល​បាន​កើតឡើង​នៅ​កើមេល និង​នៅ​ក្នុង​ការ​ស្រែក​ឡើង​នៅ​ពាក់កណ្តាល​អធ្រាត្រ ដែល​បាន​ឈាន​ដល់​កំពូល​នៅ​ថ្ងៃទី 22 ខែ​តុលា ឆ្នាំ 1844។

> And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. Acts 2:1–4.

> ហើយ​នៅ​ពេល​ថ្ងៃ​បុណ្យ​ទីហ្វតិកុស​បាន​មក​ដល់​យ៉ាង​ពេញលេញ នោះ​ពួកគេ​ទាំងអស់​គ្នា​បាន​នៅ​ជាមួយ​គ្នា​ដោយ​ចិត្ត​តែមួយ ក្នុង​កន្លែង​តែមួយ។ ហើយ​ស្រាប់តែ​មាន​សំឡេង​មួយ​ពី​ស្ថានសួគ៌ ដូច​ជា​ខ្យល់​ខ្លាំង​បក់​យ៉ាង​សន្ធឹក​មក ហើយ​សំឡេង​នោះ​បាន​ពេញ​ទូទាំង​ផ្ទះ​ដែល​ពួកគេ​កំពុង​អង្គុយ​នៅ។ ហើយ​មាន​អ្វី​មួយ​ដូច​ជា​អណ្តាត​បែក​ចេញ​ពី​គ្នា មាន​រូបរាង​ដូច​ជា​ភ្លើង បាន​លេច​មក​ឲ្យ​ពួកគេ​ឃើញ ហើយ​បាន​ស្ថិត​លើ​ម្នាក់ៗ​ក្នុង​ចំណោម​ពួកគេ។ ហើយ​ពួកគេ​ទាំងអស់​គ្នា​បាន​ពេញ​ដោយ​ព្រះវិញ្ញាណ​បរិសុទ្ធ ហើយ​ចាប់ផ្តើម​និយាយ​ជា​ភាសា​ផ្សេងៗ ដូច​ដែល​ព្រះវិញ្ញាណ​បាន​ប្រទាន​ឲ្យ​ពួកគេ​នូវ​ពាក្យ​សំដែង។ កិច្ចការ 2:1–4។

The outpouring of the Spirit represents the proclamation of a message, and the widow was going to make a fire, so she could prepare some food to eat, which is a message.

Go tšhollelwa ga Moya go emela go bolelwa ga molaetša, gomme mohlologadi o be a eya go dira mollo, gore a kgone go lokiša dijo tše dingwe gore a je, e lego molaetša.

> 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. Revelation 10:9, 10.

> Ngaya kaenda kwa malaika yula, nikombela, “Ungapa ikitabu ikinandi.” Aŋaŋa, “Tola ukilye; chikakupela uwuŵa mu nda, lelo mu kanwa kako chikaba kitofu nga buci.” Nalyegala ikitabu ikinandi mu kuboko kwa malaika, nikalya; mu kanwa kange chikaba kitofu nga buci, lelo lilyo nalingile ukulya, inda yange yikawaŵa. Ubusetuli 10:9, 10.

The message that was immediately proclaimed to Jezebel by Ahab was that Elijah’s God was the true God, for Ahab had just witnessed Elijah’s God answer by fire. The message that was immediately opened up on October 22, 1844 was the third angel’s message. In either case, the message delivered by Ahab or the third angel’s message infuriates Jezebel.

Mesej yang segera diberitakan kepada Izebel oleh Ahab ialah bahawa Tuhan Elia ialah Tuhan yang benar, kerana Ahab baru sahaja menyaksikan Tuhan Elia menjawab dengan api. Mesej yang segera dibukakan pada 22 Oktober 1844 ialah mesej malaikat yang ketiga. Dalam mana-mana keadaan, mesej yang disampaikan oleh Ahab atau mesej malaikat yang ketiga membangkitkan murka Izebel.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Tetapi khabar dari timur dan dari utara akan menggemparkannya; sebab itu ia akan maju dengan murka yang besar untuk membinasakan, dan melenyapkan sama sekali banyak orang. Daniel 11:44.

Daniel’s “tidings out of the east and north” represents the message that enrages the king of the north, who is Jezebel, and she initiates the final persecution of earth’s history. That message was represented by Ahab’s message to Jezebel, and the arrival of the third angel’s message at the opening of the judgment in 1844.

“Хитгэд-умард зүгээс гарсан мэдээ” хэмээх Даниелын үг нь хойд зүгийн хаан болох Иезавелийг хилэгнүүлдэг мэдээг төлөөлдөг бөгөөд тэрээр дэлхийн түүхийн эцсийн хавчлагыг эхлүүлдэг. Тэрхүү мэдээг Иезавельд хүргэсэн Ахабын мэдээ, мөн 1844 онд шүүлт эхлэх үед гурав дахь тэнгэрэлчийн мэдээ ирсэн явдал төлөөлөн харуулсан юм.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. 1 Kings 19:1, 2.

> Lalu Ahab memberitahukan kepada Izebel segala yang telah dilakukan Elia, dan juga bagaimana ia telah membunuh semua nabi itu dengan pedang. Kemudian Izebel mengirim seorang utusan kepada Elia, katanya, “Beginilah kiranya para allah menghukum aku, bahkan lebih lagi, jika besok kira-kira pada waktu seperti ini aku tidak membuat nyawamu sama seperti nyawa salah seorang dari mereka.” 1 Raja-raja 19:1, 2.

Elijah, as a symbol, is represented through the wilderness time period of 538 through 1798. Then in 1798, Elijah appears in history as William Miller. In 1844, Elijah is calling the fire of the Midnight Cry down from heaven. Then in 1863, Elijah and his message were rejected. His message was Moses’ message of the “seven times,” represented also by the message of Ezekiel’s two sticks. The gathering of the two sticks at the conclusion of their scattering was the message of the widow of Sarepta, and she gathered the two sticks in advance of preparing a meal.

Elia, sebagai suatu lambang, dinyatakan melalui tempoh padang gurun dari tahun 538 hingga 1798. Kemudian pada tahun 1798, Elia muncul dalam sejarah sebagai William Miller. Pada tahun 1844, Elia sedang memanggil turun api Seruan Tengah Malam dari syurga. Kemudian pada tahun 1863, Elia dan pekabarannya telah ditolak. Pekabarannya ialah pekabaran Musa tentang “tujuh kali,” yang juga dilambangkan oleh pekabaran dua batang kayu Yehezkiel. Pengumpulan kedua-dua batang kayu itu pada penutupan penyerakan mereka ialah pekabaran balu di Sarepta, dan dia mengumpulkan dua batang kayu itu sebelum menyediakan suatu hidangan.

Millerite Adventism, according to James and Ellen White, became Laodicean Adventism in 1856, and when they thereafter rejected Elijah’s message of Moses’ “seven times” in 1863, they removed the logical ability to understand the increase of knowledge of the “seven times” that God had sought to bring forth in 1856 (through the eight unfinished articles of Hiram Edson.) They were forced by logic to begin to tear down the foundational system of truths the angels led William Miller to assemble. The first ‘stone’ that was discovered by Miller, was the foundation stone that Laodicean Adventism would stumble over throughout its entire history. The rejection of that first stone of truth produced the blindness of Laodicea, a symptom that is curable, but rarely pursued.

James dan Ellen White menyatakan bahwa Adventisme Millerit menjadi Adventisme Laodikia pada tahun 1856, dan ketika sesudah itu mereka menolak pekabaran Elia mengenai “tujuh masa” Musa pada tahun 1863, mereka meniadakan kemampuan logis untuk memahami pertambahan pengetahuan tentang “tujuh masa” yang Allah telah usahakan untuk nyatakan pada tahun 1856 (melalui delapan artikel Hiram Edson yang tidak terselesaikan.) Oleh logika, mereka dipaksa mulai meruntuhkan sistem dasar kebenaran yang para malaikat telah pimpin William Miller untuk susun. ‘Batu’ pertama yang ditemukan oleh Miller ialah batu penjuru dasar yang di atasnya Adventisme Laodikia akan terus tersandung sepanjang seluruh sejarahnya. Penolakan terhadap batu kebenaran yang pertama itu menghasilkan kebutaan Laodikia, suatu gejala yang dapat disembuhkan, tetapi jarang diupayakan.

The cleansing of the temple that began on October 22, 1844, involved the cleansing of the “host” that had been trampled down along with the sanctuary in Daniel 8:13. The host was represented by the “two sticks” that the widow of Zarephath had gathered for the fire. The two sticks were the two houses of literal ancient Israel. Literal Ephraim and Judah, were to be gathered into one spiritual nation, and purified by the messenger of the covenant at the opening of the judgment. Those two nations were the “host,” that had been trampled down.

ꞌ84 22 October aha Temple cleansing a thawk kha, Daniel 8:13-a sanctuary leh anmahni nên hnehchhiah tawh “host” tih chu tihfai tel vek a ni. Zarephath hmeichhe nu pakhatin mei atan a khawl “thingpum pahnih” khân host chu a entîr a ni. Thingpum pahnih chu hnam Israel hlui tak tak inkhâwmna in pahnih a ni a. Ephraim leh Judah tak takte chu rinna lam hnam pakhatah khâwm tura tih a ni a, thuthlung tirhchhuak hmangin rorêlna inhawnnaah tihfai tura tih an ni bawk. Chû hnam pahnihte chu “host,” hnehchhiah tawh kha an ni.

Ezekiel’s promise was that God would “take the children of Israel from among the heathen, whither they be gone”, and would “gather them” “and bring them into their own land.” The land of literal Israel was the glorious land, or the promised land, or Judah. The spiritual glorious land in 1798, was the land of the two-horned earth beast of Revelation thirteen.

Janji Yehezkiel ialah bahawa Tuhan akan “mengambil bani Israel dari antara bangsa-bangsa kafir, ke mana mereka telah pergi”, dan akan “menghimpunkan mereka” serta “membawa mereka ke negeri mereka sendiri.” Negeri Israel harfiah ialah negeri yang mulia, atau negeri perjanjian, atau Yehuda. Negeri mulia rohani pada tahun 1798 ialah negeri binatang bumi bertanduk dua dalam Wahyu tiga belas.

> In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands. . . . Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands. Ezekiel 20:6, 15.

> Pada hari Aku mengangkat tangan-Ku kepada mereka, untuk membawa mereka keluar dari tanah Mesir ke suatu negeri yang telah Kupilih bagi mereka, yang berlimpah dengan susu dan madu, yaitu kemuliaan segala negeri.... Namun juga Aku mengangkat tangan-Ku kepada mereka di padang belantara, bahwa Aku tidak akan membawa mereka masuk ke negeri yang telah Kuberikan kepada mereka, yang berlimpah dengan susu dan madu, yaitu kemuliaan segala negeri. Yehezkiel 20:6, 15.

The two literal houses of Israel lived in the land that was the “glory of all lands,” the land that “flowed” with “milk and honey.” When the two literal houses of Israel were gathered together as spiritual Israel, they were promised to be placed in their own land. The spiritual “glorious land” is where the movement of the Millerites at the beginning and the movement of the one hundred and forty-four thousand at the ending are located during the reign of the earth beast. The movement that represents the one hundred and forty-four thousand could only be raised up in the land of the earth beast. A movement claiming to be the movement of the third angel from any other land is a counterfeit, for the Alpha and Omega always illustrates the end with the beginning.

有两个字面上的以色列家，曾居住在那被称为“万国中之荣美”的地，就是那“流”着“奶与蜜”之地。当这两个字面上的以色列家聚集成为属灵的以色列时，他们蒙应许要被安置在自己的地上。属灵的“荣美之地”，乃是在地兽掌权期间，米勒派起初的运动与十四万四千人末后的运动所在之处。那代表十四万四千人的运动，只能在地兽之地被兴起。凡从其他任何地方自称为第三位天使运动的，都是赝品；因为阿拉法与俄梅戛总是以起头说明结局。

> “The unrivaled mercies and blessings of God have been showered upon our nation, it has been a land of liberty, and the glory of the whole earth. But instead of returning gratitude to God, instead of honoring God and his law, the professed Christians of America have become leavened with pride, covetousness, and self-sufficiency. . . .

> “Ngõn’ te ma on∙gimin ka∙saanirang aro pattianirang an∙chingni jatna Isolchi rikgimin ong∙aha; ian jakgitelani a∙song, aro pilak a∙aoni rasong ong∙aha. Indiba Isolna mitelaniko piltaiani pal, Isol aro uni niamko mande ra∙ani pal, Americani ku∙rachakgipa Kristianrang gaora, mikrakanirang, aro an∙tangtangna chu∙sokani chi ja∙man ong∙aha....”

> “The time has come when judgment is fallen in the streets, and equity cannot enter, and he that departeth from evil maketh himself a prey. But the Lord’s arm is not shortened that it cannot save, and his ear is not heavy that it cannot hear. The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> “Waktu telah tiba apabila penghakiman telah rebah di jalan-jalan, dan keadilan tidak dapat masuk, dan dia yang menjauhkan diri daripada kejahatan menjadikan dirinya mangsa. Tetapi lengan Tuhan tidak terpendek sehingga Ia tidak dapat menyelamatkan, dan telinga-Nya tidak berat sehingga Ia tidak dapat mendengar. Umat Amerika Syarikat telah menjadi suatu umat yang dikurniai keistimewaan; tetapi apabila mereka menyekat kebebasan beragama, menyerahkan Protestantisme, dan memberi sokongan kepada kepausan, ukuran kesalahan mereka akan menjadi penuh, dan ‘kemurtadan nasional’ akan dicatat dalam kitab-kitab syurga. Hasil daripada kemurtadan ini ialah kebinasaan nasional.” Review and Herald, 2 Mei 1893.

Daniel chapter eight, verses thirteen and fourteen identify the treading down of both the sanctuary and the host. The host was the two houses of literal Israel. Jerusalem was trampled down during the twelve hundred and sixty years of the Dark Ages.

Daniel bab delapan, ayat tiga belas dan empat belas mengenal pasti pemijakan ke bawah kedua-dua tempat kudus dan bala tentera itu. Bala tentera itu ialah dua kaum daripada Israel harfiah. Yerusalem telah diinjak-injak selama seribu dua ratus enam puluh tahun Zaman Gelap.

> 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. Revelation 11:1, 2.

> আর আমাকে দণ্ডের ন্যায় একখানা নল দেওয়া হল; আর দূত দাঁড়িয়ে বললেন, “উঠে ঈশ্বরের মন্দির, বেদি, এবং সেখানে যারা উপাসনা করে তাদের পরিমাপ কর। কিন্তু মন্দিরের বাইরের প্রাঙ্গণটি বাদ দাও, এবং তা পরিমাপ কোরো না; কারণ তা অইহুদীদের দেওয়া হয়েছে; আর তারা বেয়াল্লিশ মাস পর্যন্ত পবিত্র নগরীকে পদদলিত করবে।” প্রকাশিত বাক্য 11:1, 2.

John in chapter eleven of Revelation is told to measure not only the temple, but also “them that worship therein.” John was prophetically located at October 22, 1844, when he was commanded to measure the temple and the worshippers therein.

Johanne wa xandla xa vu khume na xin’we xa Nhlavutelo u byeriwa leswaku a pimi ntsena tempele, kambe na “lava gandzelaka eka yona.” Hi vuprofeta Johanne a a vekiwe eka siku ra 22 Nhlangula 1844, loko a lerisiwe ku pima tempele ni vagandzeri lava nga eka yona.

> 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. Revelation 10:10.

> Aku pun mengambil kitab kecil itu dari tangan malaikat itu, lalu memakannya; dan di dalam mulutku kitab itu manis seperti madu, tetapi segera sesudah aku memakannya, perutku terasa pahit. Wahyu 10:10.

In verse ten of chapter ten of Revelation, John represented the bitter disappointment of October 22, 1844, and he was immediately told to measure both the sanctuary and the host. The subject of the question of Daniel eight and verse thirteen, is the trampling down of both the sanctuary and the host. John informs us that “the Gentiles” were to “tread under foot” the “holy city” for “forty and two months.” The forty-two months was Elijah’s three and a half years. It was the Dark Ages from 538 through 1798. Prophetically standing in October 22, 1844, John was told to leave off the court and “measure it not, for it was given to the Gentiles, and the holy city shall they tread under foot forty and two months.”

Dalam ayat sepuluh pasal sepuluh kitab Wahyu, Yohanes melambangkan kekecewaan pahit pada 22 Oktober 1844, dan segera sesudah itu ia diperintahkan untuk mengukur baik Bait Suci maupun bala tentara. Pokok dari pertanyaan dalam Daniel pasal delapan ayat tiga belas ialah penginjak-injakan atas baik Bait Suci maupun bala tentara. Yohanes memberitahukan kepada kita bahwa “bangsa-bangsa lain” akan “menginjak-injak” “kota suci” selama “empat puluh dua bulan.” Empat puluh dua bulan itu ialah tiga setengah tahun Elia. Itulah Zaman Kegelapan dari tahun 538 sampai tahun 1798. Dalam kedudukan nubuatan pada 22 Oktober 1844, Yohanes diperintahkan untuk membiarkan pelataran itu dan “jangan mengukurnya, karena itu telah diberikan kepada bangsa-bangsa lain, dan kota suci itu akan mereka injak-injak empat puluh dua bulan lamanya.”

When John was told to measure the “temple, and the altar, and them that worship therein;” in the words of Daniel eight and verse thirteen, he was told to measure the sanctuary and the host. If John was told ‘not’ to count the twelve hundred and sixty years, then he was to measure from 1798 to where he was standing in 1844. 1798 to 1844, when measured, represents forty-six years. The beginning of the forty-six years was in 1798, when Moses’ “seven times” against the northern house of Israel was fulfilled. The ending of the forty-six years was in 1844, when Moses’ “seven times” against the southern house of Israel was fulfilled. John’s measurement equates to forty-six years. The number forty-six symbolizes the temple. Jesus said destroy this temple, and in three days I will raise it up, but the quibbling Jews argued the temple had been erected in forty-six years.

Na ruihhral hian Johana chu “biak in leh maicham leh a chhunga Pathian bia mite” teh tûrin thu a dawn khân, Daniela bung 8 châng 13 thu ang chiahin, hmun thianghlim leh hote chu teh tûrin a ni. Johana chu kum 1260-te chu chhiar lo tûra hrilh a nih chuan, 1798 aṭanga 1844-a a din hmun thleng chu teh tûrin a ni tihna a ni. 1798 aṭanga 1844 thleng, a teh chuan, kum 46 a ni a. Kum 46-te ṭanpuina chu 1798-ah a ni a, chutah chuan Mosia “vawi sarih” a hmanga Israel in hmâr lam chungchâng hremna chu a famkim. Kum 46-te tâwpna chu 1844-ah a ni a, chutah chuan Mosia “vawi sarih” a hmanga Israel in chhim lam chungchâng hremna chu a famkim. Johana tehna chu kum 46 nêna a intluk. Number 46 hian biak in a entîr a ni. Isuan, “He biak in hi tihchhiat rawh u, ni thum chhûngin ka din thar ang,” tiin a sawi a; nimahsela Juda-te thu inchalna hmangte chuan biak in chu kum 46 chhûngin sak a ni tih an sawi.

> Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–21.

> Yesu ngajanguba, “Muthibule eli thempeli, yaye ngeentsuku ezintathu ndiya kulivusa.” Athi ke amaYuda, “Eli thempeli lakhiwa iminyaka emashumi mane anesithandathu, kanti wena uya kulivusa ngeentsuku ezintathu?” Ke yena wayethetha ngethempeli lomzimba wakhe. Yohane 2:19–21.

Jesus took the flesh of Adam after Adam fell, with all of its inherited degenerations, in order to set an example that we might overcome as He overcame. Upon two witnesses, to teach that Christ’s flesh did not contain the inherited degeneracies of four thousand years of sin, is to promote the wine of Babylon, for to teach that Christ did not accept those inherited weaknesses is a primary doctrine of Catholicism.

Yesu alichukua mwili wa Adamu baada ya Adamu kuanguka, pamoja na upotovu wake wote wa kurithiwa, ili kuweka mfano kwamba sisi tupate kushinda kama vile Yeye alivyoshinda. Kwa mashahidi wawili, kufundisha kwamba mwili wa Kristo haukuwa na upotovu wa kurithiwa wa miaka elfu nne ya dhambi ni kueneza divai ya Babeli; kwa maana kufundisha kwamba Kristo hakukubali udhaifu huo wa kurithiwa ni fundisho kuu la Ukatoliki.

> And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.

> Dan tiap-tiap roh yang tidak mengaku bahawa Yesus Kristus telah datang dalam daging bukanlah daripada Allah; dan itulah roh antikristus, yang tentangnya kamu telah mendengar bahawa ia akan datang; dan bahkan sekarang ini pun ia sudah ada di dalam dunia. 1 Yohanes 4:3.

> For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.

> Sabab mo ba ile ba tsenya mo lefatsheng, ba ba sa ipoleleng gore Jesu Keresete o tlile mo nameng. Yo ke motsietsi le moganetsi wa ga Keresete. 2 Johane 1:7.

The temple of Christ’s body was the temple of every human being’s body.

Bait ya Kris yesipwet li bait ya tupela olgeta manmeri.

> “Christ was not in as favorable a position in the desolate wilderness to endure the temptations of Satan as was Adam when he was tempted in Eden. The Son of God humbled Himself and took man’s nature after the race had wandered four thousand years from Eden, and from their original state of purity and uprightness. Sin had been making its terrible marks upon the race for ages; and physical, mental, and moral degeneracy prevailed throughout the human family.

> “Kristus tidak berada dalam kedudukan yang seberuntung Adam di padang gurun yang sunyi untuk menanggung pencobaan Iblis seperti ketika Adam dicobai di Eden. Putra Allah telah merendahkan diri-Nya dan mengambil natur manusia setelah umat manusia mengembara selama empat ribu tahun sejak Eden, dan sejak keadaan asli mereka yang murni dan benar. Dosa telah berabad-abad lamanya membubuhkan bekas-bekasnya yang mengerikan atas umat manusia; dan kemerosotan jasmani, mental, dan moral merajalela di seluruh keluarga manusia.

> “When Adam was assailed by the tempter in Eden he was without the taint of sin. He stood in the strength of his perfection before God. All the organs and faculties of his being were equally developed, and harmoniously balanced.

> “Ha Adama a šitiwe ke moreri kua Edena, a ne a se na tšhilafalo ya sebe. O be a eme ka maatla a phethego ya gagwe pele ga Modimo. Ditho tšohle le matla ka moka a botho bja gagwe di be di hlabologile ka go lekana, e bile di leka-lekane ka kwano.

> “Christ, in the wilderness of temptation, stood in Adam’s place to bear the test he failed to endure. Here Christ overcame in the sinner’s behalf, four thousand years after Adam turned his back upon the light of his home. Separated from the presence of God, the human family had been departing, every successive generation, farther from the original purity, wisdom, and knowledge which Adam possessed in Eden. Christ bore the sins and infirmities of the race as they existed when He came to the earth to help man. In behalf of the race, with the weaknesses of fallen man upon Him, He was to stand the temptations of Satan upon all points wherewith man would be assailed.” Selected Messages, book 1, 267, 268.

> “Kristus, di padang gurun pencobaan, berdiri di tempat Adam untuk menanggung ujian yang gagal ditanggungnya. Di sini Kristus menang demi pihak orang berdosa, empat ribu tahun setelah Adam membelakangi terang rumahnya. Terpisah dari hadirat Allah, keluarga manusia telah makin menjauh, dari generasi ke generasi berikutnya, dari kemurnian, hikmat, dan pengetahuan semula yang dimiliki Adam di Eden. Kristus menanggung dosa-dosa dan kelemahan-kelemahan umat manusia sebagaimana adanya pada waktu Ia datang ke bumi untuk menolong manusia. Demi pihak umat manusia, dengan kelemahan-kelemahan manusia yang telah jatuh menimpa diri-Nya, Ia harus menghadapi pencobaan-pencobaan Setan dalam segala hal yang dengannya manusia akan diserang.” Selected Messages, buku 1, 267, 268.

In John chapter two Christ was speaking of His body as a temple, and His body-temple was that of a human being with the degeneracies of four thousand years of compounded weakness. The human temple that Christ referred to is made up of forty-six chromosomes. When Moses went upon Sinai to receive the law and instruction for erecting the temple, he was on the mount forty-six days. Ezekiel refers to Christ placing His temple in the “midst” of the two sticks. The period of time from the conclusion of the seven times of the northern kingdom and the southern kingdom that John was told to measure was forty-six years, and it represented the “midst” or period of time between 1798 and 1844. In those forty-six years, Jesus erected the spiritual temple that he would suddenly cleanse when He came as the messenger of the covenant. As the messenger of the covenant, He would write his law upon his people’s hearts. That law is represented by two tables. The first table has four commandments, the second table has six. Together they represent the number forty-six.

នៅក្នុង​យ៉ូហាន ជំពូក ២ ព្រះគ្រីស្ទ​បាន​មាន​ព្រះបន្ទូល​អំពី​រូបកាយ​របស់​ទ្រង់​ថា​ជា​ព្រះវិហារ ហើយ​ព្រះវិហារ​ដែល​ជា​រូបកាយ​របស់​ទ្រង់​នោះ គឺ​ជា​របស់​មនុស្ស​ម្នាក់​ដែល​មាន​ភាពទន់ខ្សោយ​កកើត​ជាបន្តបន្ទាប់​អស់​រយៈពេល​បួន​ពាន់​ឆ្នាំ។ ព្រះវិហារ​មនុស្ស​ដែល​ព្រះគ្រីស្ទ​បាន​យោង​ដល់​នោះ ត្រូវ​បាន​បង្កើត​ឡើង​ដោយ​ក្រូម៉ូសូម​ចំនួន​សែសិបប្រាំមួយ។ កាល​ដែល​ម៉ូសេ​ឡើង​ទៅ​លើ​ភ្នំ​ស៊ីណាយ ដើម្បី​ទទួល​ក្រឹត្យវិន័យ និង​សេចក្ដីណែនាំ​សម្រាប់​សង់​ព្រះវិហារ គាត់​ស្ថិត​នៅ​លើ​ភ្នំ​អស់​រយៈពេល​សែសិបប្រាំមួយ​ថ្ងៃ។ អេសេគាល​យោង​ដល់​ការ​ដែល​ព្រះគ្រីស្ទ​ដាក់​ព្រះវិហារ​របស់​ទ្រង់​នៅ​ក្នុង «កណ្ដាល» នៃ​ដំបង​ទាំង​ពីរ។ រយៈពេល​ចាប់ពី​ការបញ្ចប់​នៃ «ប្រាំពីរ​គ្រា» របស់​នគរ​ខាង​ជើង និង​នគរ​ខាង​ត្បូង ដែល​យ៉ូហាន​ត្រូវ​បាន​ប្រាប់​ឲ្យ​វាស់​នោះ គឺ​សែសិបប្រាំមួយ​ឆ្នាំ ហើយ​វា​តំណាង​ឲ្យ «កណ្ដាល» ឬ​រយៈពេល​រវាង​ឆ្នាំ 1798 និង 1844។ ក្នុង​អំឡុង​សែសិបប្រាំមួយ​ឆ្នាំ​នោះ ព្រះយេស៊ូវ​បាន​ស្ថាបនា​ព្រះវិហារ​ខាង​វិញ្ញាណ ដែល​ទ្រង់​នឹង​មក​សម្អាត​ភ្លាមៗ នៅ​ពេល​ទ្រង់​យាង​មក​ជា​ទូត​នៃ​សេចក្ដី​សញ្ញា។ ក្នុង​នាម​ជា​ទូត​នៃ​សេចក្ដី​សញ្ញា ទ្រង់​នឹង​ចារឹក​ក្រឹត្យវិន័យ​របស់​ទ្រង់​លើ​ចិត្ត​របស់​ប្រជារាស្ត្រ​ទ្រង់។ ក្រឹត្យវិន័យ​នោះ​ត្រូវ​បាន​តំណាង​ដោយ​ផ្ទាំង​ថ្ម​ពីរ។ ផ្ទាំង​ទី​មួយ​មាន​បញ្ញត្តិ​បួន ផ្ទាំង​ទី​ពីរ​មាន​បញ្ញត្តិ​ប្រាំមួយ។ រួម​គ្នា វា​តំណាង​ឲ្យ​លេខ​សែសិបប្រាំមួយ។

The gathering of spiritual Israel from 1798 through 1844, represents the gathering of spiritual Israel, but it also represents the establishment of a temple.

Ho phuthelwa ga Iseraele ya semowa go tloga ka 1798 go fitlha ka 1844, go emetse go phuthelwa ga Iseraele ya semowa, mme gape go emetse go tlhongwa ga tempele.

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

> Yaam rae o, anaa khaw an kalhin lungto nung tak angin, mihringten an hnong tawh mah se, Pathianin a thlan a, man tam tak a ni; nangmahni pawh, lungto nung angin, inlam thlarau lam in sak chhoh zel a ni a, puithiam thianghlim an ni tawh, Isua Krista avangin Pathian hnenah thlarau lam inhlanna, a lawm theih, an hlan theih nan.

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

> Oinaka an‘ chongjakkobio, Nibo nina, Anga Siono segrakgipa kona rongko, basegimin, gamchatgipa, dongataha; aro uni kosako bebera·gipade mamung somoio kratcha·ako man·jawa.

> Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

> Марфа ке йиныкънытне, Ам доц хӏохульӏэ; ара цӏэу къыщызэмыгъэунэ, къалэм игъэпсыкӏэ лъэпкъым къыщыжьыгъэ псыгъуэр, ар укъытэу къэхъуауэ мэкӏуэкӏэ зэхуэу къыщыхъуащ; ауэ зэрызэхэгъэщыжьыгъэ псыгъуэ, зэрызэхуэу къызэрыхъуа псыгъуэщи, псалъэм къыщызэхуэу къалэм ягъэпсыкӏэ зэмыхъуэжьыгъэу къыщызэщӏэу къыхуэмыхъуа цӏыхухэм папщӏэ. Ар лъэпкъым къызэрыхъуауэ, абыхэм ар къыщӏэтщ.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:4–10.

> Arih mipa chu a hrilhlan thlah te, lal ber puithiam hnam, hnam thianghlim, amah ta mipui bik chu in ni a; chumi chu, inmahni chu thim zinga atangin a ropui tak a êngah a kohtu chu an fakna te in puang chhuah theih nan a ni: hma chuan mipui ni lo in ni a, tunah erawh Pathian mipui in ni ta; khawngaihna chang ngai lo in ni a, tunah erawh khawngaihna in chang ta. 1 Peter 2:4–10.

The temple that was erected from 1798 to 1844 includes a class that were “appointed” to disobedience. Their disobedience was manifested in their rejection of the “seven times,” “the corner stone,” “the stone which the builders disallowed” which is the “rock of offence” and the “stone of stumbling.”

Ka tempel e neng ya agiwa go tloga ka 1798 go ya go 1844 e akaretsa setlhopha se se neng se “tlhophiwa” go se utlwe. Go sa utlweng ga bone go ne ga bonagala mo go ganeng ga bone “dinako tse supa,” “lentswe la kgokgotso,” “lentswe le baagi ba le ganetseng,” le e leng “lefika la kgopišo” le “lentswe la go kgotšhisa.”

The class that was “chosen of God,” recognized the “stone” that had been “disallowed of men” as the “living stone,” and as the “stone” that had been “chosen of God, and” was “precious.” The “chosen of God,” the “chosen generation” were in “times past” “not a people, but were” then to be “the people of God.” When God gathered the two sticks, He brought them out from the “heathen.” They were to become His people when he brought the two nations together as one during the forty-six years from 1798 until 1844.

Kelas yang “dipilih oleh Tuhan” mengenali “batu” yang telah “ditolak oleh manusia” itu sebagai “batu yang hidup,” dan sebagai “batu” yang telah “dipilih oleh Tuhan, dan” adalah “berharga.” Mereka yang “dipilih oleh Tuhan,” “angkatan yang terpilih” itu, pada “masa lampau” “bukanlah suatu umat, tetapi” kemudian menjadi “umat Tuhan.” Apabila Tuhan mengumpulkan kedua-dua tongkat itu, Dia membawa mereka keluar dari kalangan “bangsa-bangsa kafir.” Mereka akan menjadi umat-Nya apabila Dia mempersatukan kedua-dua bangsa itu menjadi satu sepanjang empat puluh enam tahun dari 1798 hingga 1844.

There is only one foundation, and that foundation is Jesus Christ, but the “stone of stumbling” that was the foundation of the history that was rejected by the disobedient, was Moses’ seven times. When the “seven times” was rejected in 1863, it was a rejection of Jesus Christ.

Hoba nɨngki kemei golnaba khatani ge, aro hoba khatanisa Jesu Kristo ong∙a, indiba maina “jatnaon galgipa rong” jean ma∙siani manderangni je chakgijanina chanchianiko watgalachim, uan Mosesni “snigipa salrang” ong∙achim. “Snigipa salrang” ko 1863 bilsir-o watgalani, Jesu Kristoko watgalani ong∙achim.

The dish of fables that infers that the cleansing of the sanctuary that began on October 22, 1844 was a fulfillment of the twenty-three hundred year prophecy alone, identifies an empty sanctuary, a sanctuary without a host, a kingdom without citizens. There is no purpose for the sanctuary provided by inspiration, that is of higher priority, than what God said the purpose of the sanctuary is.

Hidangan dongeng yang menyimpulkan bahawa pentahiran tempat kudus yang bermula pada 22 Oktober 1844 hanyalah suatu penggenapan nubuat dua ribu tiga ratus tahun semata-mata, menandakan suatu tempat kudus yang kosong, suatu tempat kudus tanpa bala tentera, suatu kerajaan tanpa warga. Tiada tujuan bagi tempat kudus yang diberikan oleh ilham, yang lebih utama, daripada apa yang telah difirmankan Allah sebagai tujuan tempat kudus itu.

> And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.

> “A ba nkyɛ wɔn sɛ wɔnyɛ me kronkronbea, na menatra wɔn mfinimfini.” Exodus 25:8.

In the Scriptures, God’s sanctuary is always associated with His people, who are the host. Ezekiel’s two sticks, that are identified as two nations, were to become one nation and God’s sanctuary would be in their midst. To misrepresent the question of verse thirteen of Daniel eight, in order to hide what is actually asked by the question, is simultaneously also rejecting the “certain saint” in verse thirteen, who was asked to answer the question.

Dalam Kitab Suci, tempat kudus Allah sentiasa dikaitkan dengan umat-Nya, yang merupakan bala tentera itu. Dua tongkat Yehezkiel, yang dikenal pasti sebagai dua bangsa, akan menjadi satu bangsa dan tempat kudus Allah akan ada di tengah-tengah mereka. Menyalahgambarkan pertanyaan pada ayat tiga belas Daniel lapan, untuk menyembunyikan apa yang sebenarnya ditanyakan oleh pertanyaan itu, pada masa yang sama juga merupakan penolakan terhadap “orang kudus tertentu” dalam ayat tiga belas, yang telah diminta untuk menjawab pertanyaan itu.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Kemudian aku mendengar seorang kudus berbicara, dan seorang kudus yang lain berkata kepada kudus tertentu yang sedang berbicara itu, “Berapa lamakah penglihatan mengenai korban sehari-hari, dan pelanggaran yang membinasakan itu, yang menyerahkan baik tempat kudus maupun bala tentara untuk diinjak-injak?” Lalu ia berkata kepadaku, “Sampai dua ribu tiga ratus hari; kemudian tempat kudus itu akan ditahirkan.” Daniel 8:13, 14.

The heavenly being who was asked the question is called “that certain saint,” and the expression is translated from the Hebrew word “Palmoni”, which means the wonderful numberer, the numberer of secrets. In the passage, which is the central pillar and foundation of Adventism, Christ represents himself as the wonderful numberer. He does so right where He identifies the relationship between the longest time prophecy in the Bible and also the time prophecy of the twenty-three hundred days. The longest time prophecy is Moses’ oath, which is the seven times of Leviticus twenty-six. It is the prophecy that identifies the scattering and enslavement of both houses of Israel, who are identified as the “host” that will be trampled down in verse thirteen, whereas, verse fourteen identifies the prophecy of trampling down of the sanctuary. Both prophecies were fulfilled on October 22, 1844, after the widow of Zarephath gathered the two sticks for the fire of the messenger of the covenant.

Еңгирлик зат, соралуу берилген, «ошол бир ыйык» деп аталат, жана бул айкаш еврейче «Palmoni» сөзүнөн которулган болуп, анын мааниси — керемет саноочу, жашыруун нерселердин саноочусу. Бул үзүндүдө, Адвентизмдин борбордук тиреги жана негизи болгон жерде, Машаяк Өзүн керемет саноочу катары көрсөтөт. Ал муну дал ошол жерде кылат, анда Ал Ыйык Китептеги эң узун убакыт пайгамбарлыгы менен эки миң үч жүз күн жөнүндөгү убакыт пайгамбарлыгынын өз ара байланышын аныктайт. Эң узун убакыт пайгамбарлыгы — бул Мусанын анты, башкача айтканда, Лебилер жыйырма алтыдагы жети убакыт. Бул пайгамбарлык Ысрайылдын эки үйүнүн чачырашы менен кулчулукка түшүшүн аныктайт; алар он үчүнчү аятта тебелене турган «кошуун» деп көрсөтүлгөн, ал эми он төртүнчү аят ыйык жайдын тебелениши жөнүндөгү пайгамбарлыкты көрсөтөт. Бул эки пайгамбарлыктын тең аткарылышы 1844-жылдын 22-октябрында, Зарепаттагы жесир аял келишимдин кабарчысынын оту үчүн эки таякты жыйнагандан кийин, жүзөгө ашкан.

When Adventism rejected the very first truth of prophetic time which the angels led William Miller to understand, they blinded themselves. In 1856, with the eight articles of Hiram Edson, Palmoni attempted to increase the light of the seven times, but to no avail. They rejected the message to Laodicea, and accepted the five malignant manifestations of Laodicea, thus identifying themselves as the five foolish virgins.

Ha Adventism e hana lonyaa tsa ho fetisisa tsa nako ea boporofeta, tseo mangeloi a ileng a etella William Miller pele ho li utloisisa, e ile ea iphoufatsa mahlo. Ka 1856, ka lingoloa tse robeli tsa Hiram Edson, Palmoni a leka ho eketsa leseli la linako tse supileng, empa ha hoa ka ha thusa letho. Ba hana molaetsa o eang ho Laodisea, ’me ba amohela liponahatso tse hlano tse mpe tsa Laodisea, ka hona ba ikhetholla e le baroetsana ba bahlano ba maoatla.

The sixty-five years of Isaiah seven, that identifies 742BC, 723BC and 677BC in its beginning, was repeated in the ending history of 1798, 1844 and 1863. That ending history is represented by the gathering of the two sticks in Ezekiel chapter thirty-seven, and the widow of Sarepta (as she is called in the Greek of the New Testament), is the history of God establishing a covenant relationship with spiritual Israel in spiritual Judah (the glorious land) during the history of the sixth kingdom of Bible prophecy. That history being the end of the prophecy of sixty-five years, also represents the beginning of the earth beast of Revelation thirteen. At the beginning of the sixth kingdom of Bible prophecy, the joining of two sticks illustrates the ending of the sixth kingdom of Bible prophecy. That history contains a parallel history of the horn of Protestantism and the horn of Republicanism.

Lilemo tse mashome a tšeletseng a metso e mehlano tsa Esaia supa, tse supang 742BC, 723BC le 677BC qalong ea tsona, li ile tsa phetoa historing ea qetello ea 1798, 1844 le 1863. Histori eo ea qetello e emeloa ke ho bokelloa ha melamu e ’meli ho Ezekiele khaolo ea mashome a mararo a metso e supileng, ’me mohlolohali oa Sarepta (joalokaha a bitsoa ka Segerike sa Testamente e Ncha), ke histori ea Molimo a thehang kamano ea selekane le Iseraele ea moea kahare ho Juda ea moea (naha e khanyang) nakong ea histori ea ’muso oa botšelela oa boprofeta ba Bibele. Histori eo, e leng qetello ea boprofeta ba lilemo tse mashome a tšeletseng a metso e mehlano, e boetse e emela qalo ea sebata sa lefatše sa Tšenolo leshome le metso e meraro. Qalong ea ’muso oa botšelela oa boprofeta ba Bibele, ho kopanngoa ha melamu e ’meli ho bontša qetello ea ’muso oa botšelela oa boprofeta ba Bibele. Histori eo e na le histori e bapisanang ea lenaka la Boprotestanta le lenaka la Bopublikane.

Prophetically a power, or a horn, or a nation, or a kingdom, or a king or a head are interchangeable symbols, depending upon the context where they are used. All these symbols also refer to the two sticks which Ezekiel identifies as two nations. In the beginning of the earth beast’s prophetic history, the Protestant horn was gathered into one nation, or one horn. At the end of that very same history the Republican horn will come together with the horn of apostate Protestantism to make one nation. That nation will be an image to the sea beast of Revelation thirteen. Logically, if we refuse to see the testimony of the curse of the seven times (that was carried out against both houses of literal Israel), we certainly will not be able to see how those two literal houses of ancient Israel became the nation of spiritual Israel in 1844. If we cannot see that history, we are absolutely “clueless” about how that history at the beginning of the United States identifies the history at the end, when the Republican horn repeats the gathering process and the joining together that was illustrated in the beginning with the Protestant horn.

தீர்க்கதரிசன ரீதியாக, ஒரு வல்லமை, அல்லது ஒரு கொம்பு, அல்லது ஒரு ஜாதி, அல்லது ஒரு இராஜ்யம், அல்லது ஒரு ராஜா, அல்லது ஒரு தலை ஆகியவை, அவை பயன்படுத்தப்படும் சூழ்நிலைக்கேற்ப, ஒன்றுக்கொன்று மாற்றாகப் பயன்படும் சின்னங்களாகும். இச்சின்னங்களெல்லாம், எசேக்கியேல் இரண்டு ஜாதிகள் என்று அடையாளப்படுத்தும் இரண்டு தடிய்களையும் குறிக்கின்றன. பூமியிலிருந்து எழும் மிருகத்தின் தீர்க்கதரிசன வரலாற்றின் தொடக்கத்தில், புராட்டஸ்டண்ட் கொம்பு ஒரு ஜாதியாகவும், அல்லது ஒரு கொம்பாகவும், ஒன்றாகச் சேர்க்கப்பட்டது. அதே வரலாற்றின் முடிவில், குடியரசுக் கொம்பு மதவிலகிய புராட்டஸ்டண்டிசத்தின் கொம்புடன் இணைந்து ஒரு ஜாதியாகும். அந்த ஜாதி வெளிப்படுத்தின விசேஷம் பதிமூன்றாம் அதிகாரத்தின் கடல் மிருகத்திற்கான ஒரு சாயலாக இருக்கும். தர்க்கரீதியாகப் பார்த்தால், ஏழு காலங்களின் சாபத்தின் சாட்சியை (அது இயல்பான இஸ்ரவேலின் இரு வீட்டார்மேலும் நிறைவேற்றப்பட்டது) நாம் காண மறுத்தால், பண்டைய இஸ்ரவேலின் அந்த இரண்டு இயல்பான வீட்டார் எவ்வாறு 1844-இல் ஆவிக்குரிய இஸ்ரவேலின் ஜாதியாக ஆனார்கள் என்பதை நிச்சயமாகக் காண முடியாது. அந்த வரலாற்றை நாம் காண முடியாவிட்டால், அமெரிக்க ஐக்கிய நாடுகளின் தொடக்கத்தில் இருந்த அந்த வரலாறு, முடிவில் குடியரசுக் கொம்பு மறுபடியும் அந்தச் சேர்க்கும் செயலையும், தொடக்கத்தில் புராட்டஸ்டண்ட் கொம்பினால் விளக்கப்பட்ட அந்த இணைப்பையும் மீண்டும் செய்யும் போது, அந்த முடிவுக் கால வரலாற்றை எவ்வாறு அடையாளப்படுத்துகிறது என்பதற்குப் பற்றி நாம் முற்றிலும் “அறியாமையிலே” இருப்போம்.

We will continue to consider these truths in the next article.

Kita akan terus mempertimbangkan kebenaran-kebenaran ini dalam artikel berikutnya.

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