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# The Book of Daniel - Number Twenty-Three

Puk ya Daniel—Namba Touenti-Tri

The Scornful Men

ବ୍ୟଙ୍ଗକାରୀ ଲୋକମାନେ

Author

Jeff Pippenger

Published

December 18, 2023

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Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.

埋怨欸維特姊妹有識別，當紐約市彼個大樓群受摃落的時，啟示錄第十八章一到三節就會應驗。

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Ngemva kwalezizinto ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu; umhlaba wakhanyiswa yinkazimulo yayo. Yamemeza ngamandla ngezwi elinamandla, yathi: Liwile, liwile iBhabhiloni elikhulu, selibe yindawo yokuhlala yamadimoni, nesiphephelo sawo wonke umoya ongcolileyo, nesibaya sazo zonke izinyoni ezingcolileyo nezizondwayo. Ngokuba zonke izizwe ziphuzile iwayini lolaka lobufebe balo, namakhosi omhlaba enze ubufebe nalo, nabathengisi bomhlaba bacebile ngobuningi bezinongo zalo. IsAmbulo 18:1–3.

By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.

ဆက်တင်ဘာ ၁၁၊ ၂၀၀၁ ခုနှစ်ရောက်သည့်အချိန်တွင် မြေကြီး၏ “ဘုရင်များ” သည် ရောမအသင်းတော်နှင့် အလွန်မသင့်လျော်သော အိမ်ထောင်ဖောက်ပြန်ခြင်းကို ပြုနှင့်ပြီးကြပြီ။ ဒုတိယကမ္ဘာစစ်အပြီးတွင် သမ္မတ Harry S. Truman သည် ၁၉၅၁ ခုနှစ်၌ ပထမဆုံးအကြိမ်အဖြစ် ဗာတီကန်သို့ သံအမတ်တစ်ဦး ခန့်အပ်ခဲ့သည်။ ပုပ်ရဟန်းမင်းအာဏာနှင့် နိုင်ငံရေးဆက်ဆံရေး တည်ဆောက်ရန် သူ၏ကြိုးပမ်းမှုကို အမေရိကန်ပြည်ထောင်စု ကွန်ဂရက်က ပြတ်ပြတ်သားသား ပယ်ချခဲ့သော်လည်း၊ ဆယ်စုနှစ်များအကြာတွင် သမ္မတ Ronald Reagan သည် ၁၉၈၄ ခုနှစ်၌ ဗာတီကန်သို့ သံအမတ်တစ်ဦး ခန့်အပ်ခဲ့သောအခါမူ ထိုသို့ မဖြစ်ခဲ့ပေ။ ၂၀၀၁ ခုနှစ်ရောက်သည့်အခါ တိုင်ရေးနှင့် သံတမန်ဆက်ဆံရေး တည်ဆောက်ခြင်းအားဖြင့် တိုင်ရု၏ ပြည့်တန်ဆာနှင့်အတူ ဗာတီကန်နှင့် လူမျိုးအပေါင်းတို့သည် အိမ်ထောင်ဖောက်ပြန်ခြင်းကို ကျူးလွန်နှင့်ပြီးကြပြီ။

By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.

Ndzi fika hi ti 11 ta September, 2001, “matiko” hinkwawo a ma nwile vhinyo ya vukari bya vumbhisa bya yena. Vhinyo ya Babilona yi yimela mavunwa hinkwawo yo hambana-hambana lama humeseriwaka emahlweni hi vupapa, kambe muxaka wun’we wo hlawuleka wa vhinyo lowu kombisiweke eka tindzimana leti i vhinyo ya vukari bya vumbhisa bya yena. Vukari bya vupapa i ku xanisa ka yena lava a nga pfumelaniki na vona. U hetisisa nxaniso wa yena hi ku tirhisa matimba ya mfumo leswaku wu n’wi endlela ntirho wa yena lowo thyaka. Vhinyo ya vukari bya yena i bodlela ya yena yo hlawuleka ya xihoxo lexi yimelaka xiendlo xo tirhisa mfumo ku lwa ni lava a va vonaka tanihi vaheri.

In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.

Dalama masa mulai 11 Ogos 1840 hingga 22 Oktober 1844, Adventisme Millerit, yang telah dipanggil keluar dari Zaman Kegelapan, dan yang telah dipisahkan daripada gereja-gereja Protestan yang pada waktu itu menjadi anak-anak perempuan Roma, kemudian menjadi tanduk Protestan yang benar pada binatang bumi yang baru muncul itu. Petrus mengenal pasti ciri-ciri umat Allah yang baru dipilih itu sebagai suatu bangsa.

> 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 2:9, 10.

> Tetapi kamu ialah bangsa yang terpilih, imamat yang rajani, bangsa yang kudus, umat milik Allah sendiri; supaya kamu memberitakan keagungan Dia yang telah memanggil kamu keluar dari kegelapan kepada terang-Nya yang ajaib: yang dahulu bukan suatu umat, tetapi sekarang ialah umat Allah: yang dahulu tidak beroleh belas kasihan, tetapi sekarang telah beroleh belas kasihan. 1 Petrus 2:9, 10.

By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.

Menjelang 11 September 2001, gereja Masehi Advent Hari Ketujuh telah pun, dan kerap kali, menggunakan struktur politik kerajaan Amerika Syarikat untuk menyerang mereka yang dianggapnya sebagai bidaah. Jauh sebelum tahun 2001, golongan Adventis telah pun meneguk anggur istimewa Babel yang melambangkan penggunaan kuasa negara untuk menyerang mereka yang dianggapnya sebagai bidaah.

Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.

Efraim ke sesupo sa borabele jwa ga Jeroboame le jwa bogosi jwa bokone jwa Iseraele, mme Isaia o simolola kgaolo ya masome a mabedi le borobedi ka go bua le kereke ya Seventh-day Adventist jaaka matagwa a Efraim.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Isaiah 28:1–8.

> Duhbeabrevɔ si anakani ahwɛngyew no so, Efraim asabonnomfo no, wɔn anuonyam fɛfɛ a ɛyɛ nhwiren a ɛrewowɔ no, a ɛda subon mu ahonya no atifi, wɔn a nsã adi wɔn so no! Hwɛ, Awurade wɔ obi a ɔwɔ tumi na ɔyɛ den, a ɔte sɛ asukɔtweaa mframa ne ɔsɛe ahum, sɛ nsuyiri a nsu akɛse redi so boro so, ɔde ne nsa bɛtow agu fam. Anakani ahwɛngyew no, Efraim asabonnomfo no, wɔbɛtiatia wɔn ase: Na anuonyam fɛfɛ a ɛda subon mu ahonya no atifi no bɛyɛ nhwiren a ɛrewowɔ, na ate sɛ aba a edi kan ansa na awɔ bere adu; a nea ohu no, bere a ɛda ne nsam ara no, ɔwe no ntɛm. Saa da no Awurade Asafo no bɛyɛ anuonyam ahenkyɛw ne fɛfɛ ahenkyɛw ama ne man no nkae no, na wabɛyɛ atemmu honhom ama nea ɔte atemmu agua so no, ne ahoɔden ama wɔn a wɔdan ɔko no kɔpon ano no. Na wɔn nso afa nsã so afom, na anomden mu wɔafiri kwan no so; ɔsɔfo ne odiyifo afa anomden so afom, nsã amene wɔn, anomden ama wɔafiri kwan no so; wɔfom anisoadehu mu, wɔhintiw atemmu mu. Na npon so nyinaa ayɛ fe ne fi ma, enti baabiara nni hɔ a ɛho tew. Yesaia 28:1–8.

The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.

Ole wa boraro bo ile ba fihla ka la 11 Loetse 2001, ’me ba fihla holim’a “moqhaka,” o emelang boetapele ba “matahoa a Efraime.” Ha boa ka ba hlasela ntlo-khōlō ea kereke e Maryland ka sefofane se tletseng mafura, empa ba ile ba tšoaea ho se khone ha bona ho lemoha hore ho fihla ha Boislamo ba ole wa boraro e ne e le qaleho ea molaetsa oa pula ea morao oa lengeloi la boraro. E le qaleho ea molaetsa oo ka boona le mosebetsi oo ba ipolelang hore ba tsositsoe hore ba o bolele. Ba khetholloa e se feela e le moqhaka, o emelang boetapele, empa hape e le “moqhaka oa boikakaso,” ka hona ba khetholla e mong oa lihlopha tse peli tsa barapeli tse ileng tsa hlahisoa le tse ntseng li hlahisoa phehisanong ea Habakuke khaolo ea bobeli. Ka la 11 Loetse 2001, balebeli ba Habakuke ba ile ba ema maemong a bona ntoeng e hekeng.

The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.

Amasango aseYerusalem yilapho ukuxhumana kwabantu baseYerusalem kwakwenziwa khona. Impi emasangweni imelela “inkulumo-mpikiswano” yesahluko esedlule sika-Isaya eyaqala ngosuku lomoya wasempumalanga (usuku lobuSulumane). Izigaba ezimbili zabakhulekeli bakaHabakuki kule ndima zimelelwa yimiqhele emibili. Izidakwa zakwa-Efrayimi, ezase zivele ngaleso sikhathi zisebenzise amandla ombuso ukunqoba izimpikiswano zazo phezu kwalabo ezazibabheke njengabahlubuki, ziqhathaniswa nomqhele weNkosi yamabandla. Lapho uKristu emelwe njengeNkosi yamabandla, lokho kuyisibonakaliso somsebenzi waKhe njengomholi webutho laKhe. Impi esangweni iyimpi emelwe yinkulumo-mpikiswano ephathelene nemfundiso yeqiniso nemfundiso yamanga.

It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.

Bukan sekadar kepemimpinan General Conference yang digambarkan sebagai pemabuk-pemabuk Efraim, melainkan juga imam-imam (pelayanan pastoral) dan nabi-nabi (para teolog dan pendidik) telah menyimpang oleh minuman keras. Sebagaimana dikatakan Yesaya dalam ayat-ayat pembuka nubuatnya, yang dimaksud ialah seluruh gereja.

> The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.

> Iyeesaya, ina hihona yē Amoz, ye waona edabɛn Yuda wa ne Yerusalem ɛber a Usia, Yotam, Ahas ne Hesekia, a wɔyɛ Yuda ahemfo no, dii hene no mu. Muntie, O ɔsoro, na ma wo aso nnye, O asase; efisɛ Awurade akasa sɛ: M’afiri mma so, na matete wɔn, nanso wɔasɔre atia me. Nantwi nim ne wura, na afurum nso nim ne wura adidibea; nanso Israel nnim, me man nsusuw ho. Ao, ɔman bɔnefo, ɔman a amumɔyɛ ayɛ wɔn adesoa, nnebɔneyɛfo asefo, mma a wɔsɛe ade: wɔagyaw Awurade, wɔahyɛ Israel Kronkronni no abufuw, wɔasan wɔn akyi akɔ. Adɛn nti na wɔbɛbɔ mo bio? Mubetew atua kɛse ara: ti no nyinaa yare, na koma no nyinaa atɔ mmrɛ. Yesaia 1:1–5.

The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.

ချစ်ခြင်းမဲ့ပြစ်မှုရှိသော လူမျိုးသည် နာမကျန်းလျက်ရှိပြီး၊ သူမ၏စိတ်နှလုံးနှင့် စိတ်အတွင်းသဘောကို ပြောင်းလဲစေနိုင်မည့် ကုစားမှုတစ်စုံတစ်ရာကို ပေးနိုင်သည့် အချိန်ကာလကိုလည်း ကျော်လွန်သွားပြီဖြစ်သည်။ ဟေရှာယသည် မူးယစ်သောက်စားသူတို့သည် လမ်းမှ လွဲသွားကြောင်း ဖော်ပြထားပြီး၊ ယေရမိက ထိုလမ်းကို “ရှေးလမ်းဟောင်းများ” ဟု သတ်မှတ်ဖော်ပြထားသည်။ ၂၀၀၁ ခုနှစ် စက်တင်ဘာ ၁၁ ရက်နေ့တွင် နောက်မိုးသည် စတင်ရွာသွန်းလာခဲ့ပြီး၊ ယေရမိက ကျွန်ုပ်တို့သည် ရှေးလမ်းဟောင်းများ၌ လျှောက်လှမ်းသောအခါ—မူးယစ်သောက်စားသူတို့ လွဲသွားသော “လမ်း” ထိုလမ်း၌—နောက်မိုး၏ ကျန်ရှိသော ငြိမ်သက်ခြင်းကို တွေ့ရှိကြမည်ဟု ဖော်ပြထားသည်။

> 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, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Atyëre mɛ nyɛ, Ɔsraani no se, Mogyina akwan no so, na monhwɛ, na mummisa tete akwan no ho, baabi a ɔkwan pa no wɔ, na monantew mu, na mubenya ahome ama mo kra. Na wɔkae sɛ, Yɛrentena mu. Bio, mede awɛmfo sisii mo so, na mekae sɛ, Muntie ntorobɛnto no nnyigyei. Na wɔkae sɛ, Yɛrentie. Enti muntie, amanaman, na hu, asafo, nea ɛwɔ wɔn mu. Tiei, asase: hwɛ, mede bɔne reba saa nkurɔfo yi so, wɔn adwene mu aba no ara, efisɛ wɔantie mʼasɛm anaa me mmara no, na wɔapo. Yeremia 6:16–19.

The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.

Bamkayi ba Efraim bazimi nzela na mokolo mwa 11 Sɛtɛmbɛ 2001, mpe bazongi “nsima na nsima,” na 1863, ntango babandisaki mosala ya koboya “banzela ya kala.” Ezali kati na “banzela ya kala” nde bopemi mpe bozongisi makasi ya mbula ya nsuka esengeli komonana, mpe mbula yango ebandaki kaka na ntango oyo “Mawa” esakolamaki likoló na bango. “Mawa” ya misato ya Islamu eyebanaki te na motole ya lolendo ya Efraim, mpo ete malembe malembe baboyaki solo ya moboko oyo emonisaka mokumba ya Islamu kati na esakweli. Jeremi amonisi ete na ntango wana Nkolo atelemisaki bakengeli, oyo bazali bakengeli ya Habakuki, mpe basakolaki epai ya bamkayi ba Efraim na etumba na bikuke ete basengelaki koyoka mongongo ya kelelo. “Mawa” ya misato oyo ekómaki na mokolo mwa 11 Sɛtɛmbɛ 2001, ezalaki Kelelo ya nsambo.

Isaiah identifies that “they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.

Yesaya mengenal pasti bahawa “mereka telah tersesat oleh minuman keras; mereka tersalah dalam penglihatan, mereka terhuyung-hayang dalam penghakiman. Kerana segala meja penuh dengan muntah dan kecemaran, sehingga tidak ada satu tempat pun yang bersih.” Meja palsu yang diperkenalkan pada tahun 1863, yang menyingkirkan “tujuh masa,” dan yang memerlukan suatu risalah penjelasan untuk menyertainya, melambangkan pemalsuan terhadap dua meja kudus Habakuk; tetapi “meja-meja” palsu yang telah digunakan oleh para pemabuk itu penuh dengan muntah, dan mereka tersalah dalam penglihatan. Para penjaga Habakuk dan Yeremia telah diperintahkan bahawa dalam perbahasan mengenai metodologi, mereka harus menuliskan “penglihatan” itu di atas “meja-meja”; tetapi meja-meja palsu milik para pemabuk itu mengemukakan suatu penglihatan yang salah.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Di tempat tiada penglihatan, rakyat binasa; tetapi berbahagialah orang yang berpegang pada hukum. Amsal 29:18.

The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”

Mablagu ya Efraimu wamekataa sheria ya Mungu, lakini muktadha wa “mjadala,” wa vita vya lango, ni sheria ya Mungu ya kinabii, kama inavyowakilishwa na mbinu iliyoanzishwa katika mwamko wa malaika wa kwanza na wa tatu. Kwa kuwa mazingira ya Isaya yamewekwa katika aya nane za kwanza za sura ya ishirini na nane, ndipo anapotambulisha mbinu ambayo ni mvua ya masika, na kwa namna ya pekee anawatambulisha wale walevi kuwa ni “watu wenye dharau, watawala” “walioko Yerusalemu.”

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> अम्हेना ज्ञान कुनाक शिकोवपाचें? आनी सिद्धांत समजपाक तो कुनाक तयार करीतलो? जे दुधापासून सुटलेले आसा, आनी स्तनांपासून दूर केल्लेले आसा, त्यांक. कारण आज्ञा उपर आज्ञा, आज्ञेवर आज्ञा; ओळीवर ओळ, ओळीवर ओळ; हांगा थोडें, आनी तांगा थोडें. कारण तो या लोकांक तुटक ओठांनी आनी दुसऱ्या जिबेन उलयतलो. ज्यांक तो म्हणालो: ही विश्रांती आसा, जिच्या द्वारा तुमी श्रांतांक विश्रांती दिवंक शकतात; आनी हेंच ताजेपण आसा; तरीय ते आइकपाक तयार जाले ना. पूण प्रभूचें वचन तांकां खातीर आज्ञा उपर आज्ञा, आज्ञेवर आज्ञा; ओळीवर ओळ, ओळीवर ओळ; हांगा थोडें, आनी तांगा थोडें अशें जालें; जाका लागून ते वचून जावंक, फाटीं पडपाक, मोडून नाश जावपाक, फांदांत अडकपाक, आनी धरले जावपाक. देखून, हे यरुशलेमांतल्या या लोकांचें राज्य करपी उपहास करपी मनीसा हो, प्रभूचें वचन आइका. कारण तुमी म्हणलां, ‘आम्हीं मृत्यूकडेन करार केलो आसा, आनी अधोलोकाबरोबर आमचो समझोतो जालो आसा; जेंव्हां भरून वहाणारो दंड जातलो, तेंव्हां तो आमचेर येवचो ना; कारण आमच्या आसऱ्याखातीर आमीं खोटेपण घेतलें आसा, आनी असत्याच्या आड आमीं लुपून रावलो आसा.’ देखून सर्वशक्तिमान प्रभू अशें म्हणता: ‘पळे, हांव सियोनांत पायाभरणीखातीर एक दगड दवरता—आजमावलेलो दगड, मोलादिक कोनशिळ, खात्रीशीर पायो; जो विश्वास दवरता तो घायीन वागचो ना. न्याय हांव मापरेषेक लावीन, आनी नीतिमत्ता लंबरेषेक; आनी गारांचो माऱो खोटेपणाच्या आसऱ्याक वाहून नेतील, आनी उदकां लुपणेंच्या जागेर भरून वचतलीं. आनी तुमचो मृत्यूबरोबर केल्लो करार रद्द जातलो, आनी अधोलोकाबरोबर केल्लो तुमचो समझोतो टिकचो ना; जेंव्हां भरून वहाणारो दंड जातलो, तेंव्हां तुमी ताच्या खालांत तुडविले जातले.’ यशया 28:9–18.

The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.

“Perdebatan” di sini ditakrifkan dari segi “siapakah yang hendak diajarnya pengetahuan? dan siapakah yang hendak dibuatnya mengerti akan ajaran?” “Siapakah” itu ditujukan kepada para pelajar yang berpotensi, tetapi pokok persoalannya ialah memahami ajaran, iaitu pengetahuan. Apabila kitab Daniel dibukakan meterainya, terjadilah pertambahan pengetahuan, yang melambangkan peningkatan pengertian terhadap kebenaran-kebenaran Firman Tuhan. Perkataan “ajaran” bererti suatu himpunan kepercayaan, prinsip, pengajaran, atau peraturan yang membentuk suatu sistem pemikiran tertentu atau suatu tubuh pengetahuan. Untuk memahami “ajaran-ajaran” alkitabiah, diperlukan suatu metodologi alkitabiah bagi membentuk tubuh pengetahuan itu.

The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”

ဝတ္ထုနည်းလမ်းကို “ပညတ်ပေါ်၌ ပညတ်၊ ပညတ်ပေါ်၌ ပညတ်၊ မျဉ်းပေါ်၌ မျဉ်း၊ မျဉ်းပေါ်၌ မျဉ်း၊ ဤအရပ်၌ အနည်းငယ်၊ ဟိုအရပ်၌ အနည်းငယ်” ဟု သတ်မှတ်ထားသည်။ ၂၀၀၁ ခုနှစ်၊ စက်တင်ဘာ ၁၁ ရက်နေ့ကို တတိယ “အမင်္ဂလာ” ရောက်ရှိလာခြင်းအဖြစ် ဖော်ထုတ်ခဲ့သော ထိုနည်းလမ်းသည် ပထမ “အမင်္ဂလာ” ၏ ပရောဖက်ပြုချက်မျဉ်းကို ဒုတိယ “အမင်္ဂလာ” ၏ ပရောဖက်ပြုချက်မျဉ်းနှင့်အတူ ပေါင်းစည်းယူဆောင်လာခြင်းအပေါ် အခြေခံထားပြီး၊ ထိုသို့ဖြင့် တတိယ “အမင်္ဂလာ” ၏ မျဉ်းအတွက် သက်သေခံနှစ်ပါးကို ပေးစွမ်းသည်။ ထိုနည်းလမ်းသည် ကိုးကွယ်သူ အမျိုးအစားနှစ်မျိုးကို ဖြစ်ပေါ်စေသော “အငြင်းပွားမှု” ၏ စမ်းသပ်ချက်ဖြစ်၏။ အကြောင်းမူကား “ထာဝရဘုရား၏ နှုတ်ကပတ်တော်သည် သူတို့ထံသို့ ပညတ်ပေါ်၌ ပညတ်၊ ပညတ်ပေါ်၌ ပညတ်၊ မျဉ်းပေါ်၌ မျဉ်း၊ မျဉ်းပေါ်၌ မျဉ်း၊ ဤအရပ်၌ အနည်းငယ်၊ ဟိုအရပ်၌ အနည်းငယ် ဖြစ်လာသည်မှာ၊ သူတို့သည် သွား၍ နောက်သို့လဲကျကြစေခြင်းငှာ၊ ကျိုးပဲ့ခြင်း၊ ထောင်ချောက်၌ ဖမ်းမိခြင်း၊ ဖမ်းဆီးယူခြင်း ခံရကြစေခြင်းငှာ ဖြစ်၏။”

The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.

Mabgupo a lima han mga mapakdol nga tawo nga naggagahum ha Jerusalem naghuhulagway han lima nga buang nga mga birhen. An pamaagi matin-aw nga usa nga pagsulay, kay an mga hubog han Ephraim nagsalikway han daan nga mga agianan ni Jeremias, waray mamati han pasidaan nga trumpeta han mga magbarantay, naghimo hin mga peke nga lamesa, ngan naghimo hin kauyonan ha kamatayon; ha amo gihapon nga panahon nga adton mga nasul-ot han korona han Ginoo han mga panon didto ha girra ha ganghaan naghihimo hin kauyonan han kinabuhi.

On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.

Ka September 11, 2001, u slap u khatduh, kaba long ka jingjahthait bad ka jingpyntngen, ka la sdang ban hap, bad ka jingkhreiñ dak ïa ka shi spah saw phew saw hajar ka la sdang. Ka la sdang ïa ka jingïakren paidbah halor ka rukom trei jong ki kiba buaid ka Ephraim, bad ka rukom trei kaba mihkhmat da u nongrah khubor Elijah. “Bun” kin hap lem bad ki kiba buaid, hynrei kiba khyndiat kiba yn jied ki long kito kiba ap ha U Trai.

> For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Isaiah 8:8–17.

> Mho U Blei U la kren ha nga da ka kti kaba bor, bad U la hukum ïa nga ba ngan ym ïaid ha ka lynti jong une u paidbah, da kaba ong, To ym ong phi, “Ka jingïasoh,” ha kito baroh kiba une u paidbah un ong, “Ka jingïasoh”; lymne to ym sheptieng phi ïa ka jingthut jong ki, lymne to ym tieng. To pynkyntang ïa U Trai ki paid bah hi; bad to ai ba Un long ka jingsheptieng jong phi, bad ba Un long ka jingma jong phi. Bad Un long kum ka jaka kyntang; hynrei kum u maw pyngutkhuh bad kum u mawsiang pynurong ïa ar tylli ki ïing jong Israel, kum ka jingïit bad kum ka shrip ïa ki nongshong shnong Jerusalem. Bad bun na ki kin pyngutkhuh, bad kin hap, bad kin pra, bad kin shah bat ha ka shrip, bad kin shah kem. Khum lang ïa ka jingïashemphang, khangkhong ïa ka hukum hapdeng ki synran jong nga. Bad ngan ap ha U Trai, uba buhrieh ïa la ka khmat na ka ïing u Jakob, bad ngan khmih lynti ha U. Isaiah 8:8–17.

Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.

ဣရှာယသည် မိမိ၏ စကားများနှင့် အမှန်ပင် ကိုက်ညီကြောင်းမှာ သေချာလှသည်။ ထို့ကြောင့် အခန်း နှစ်ဆယ့်ရှစ်တွင် လဲကျသော လူအများသည် အခန်း ရှစ်တွင် လဲကျသူများနှင့် တူညီကြသည်။ အခန်း ရှစ်တွင် သူတို့၏ လဲကျခြင်းသည် တံဆိပ်ခတ်ချိန်၌ ဖြစ်ပေါ်ကြောင်းကို တွေ့ရပြီး၊ ထိုအချိန်သည် ၂၀၀၁ ခုနှစ်၊ စက်တင်ဘာ ၁၁ ရက်နေ့တွင် စတင်ခဲ့သည်။ အခန်း ရှစ်၏ သတိပေးချက်မှာ ဤလူမျိုး၏ “လမ်း” ၌ မလျှောက်ရန် ဖြစ်သည်။ အကြောင်းမှာ သူတို့သည် နောက်မိုးရေ၏ သတင်းစကား တည်ရှိရာ ရှေးဟောင်းလမ်းကြောင်းများ၏ ယေရမိ၏ လမ်း၌ လျှောက်ရန် ငြင်းဆန်ခဲ့သူများ ဖြစ်ကြသောကြောင့် ဖြစ်သည်။ အခန်း ရှစ်တွင် လဲကျသူများမှာ “အဖွဲ့ချုပ်” ကို ယုံကြည်အားထားသူများ ဖြစ်ပြီး၊ ထိုအဖွဲ့ချုပ်သည် ဘာဗေလုန်၏ အထူးစပျစ်ရည်ကို ကိုယ်စားပြုကာ၊ ဤသည်မှာ မိစ္ဆာသင်္ချာဝါဒရှင်များဟု သတ်မှတ်ခံရသူများကို ဆန့်ကျင်ရန် ရည်ရွယ်သော ဘုရားကျောင်းနှင့် နိုင်ငံတော် အာဏာတို့၏ အဖွဲ့ချုပ်ကို ကိုယ်စားပြုသည်။ အခန်း ရှစ်၌ သူတို့ကို တိုက်လဲစေသော အကြောင်းမှာ တိုက်မိ၍ လဲစေသော ကျောက်တုံးဖြစ်ပြီး၊ ၎င်းသည် ၁၈၆၃ ခုနှစ်တွင် အခြေခံအမှန်တရားကို ပထမဦးဆုံး ငြင်းပယ်ခဲ့ခြင်းကို ကိုယ်စားပြုသည်။ ယင်းမှာ လေဝိဝတ္ထု အခန်း နှစ်ဆယ့်ခြောက်၏ “ခုနစ်ကြိမ်” ဖြစ်ပြီး၊ ၎င်းကို ၁၈၆၃ ခုနှစ်တွင် “အဆောက်အအုံဆောက်သူများ” က ငြင်းပယ်ခဲ့ကြသည်။ ထိုငြင်းပယ်ခြင်း၌ သူတို့သည် ဝီလျံ မီလာထံသို့ ကောင်းကင်တမန်များက ပေးခဲ့သော သတင်းစကားကို ငြင်းပယ်ရန် အယူဖောက်ပြန်သော ပရိုတက်စတင့် နည်းစနစ်သို့ ပြန်လည်လှည့်ခဲ့ကြသည်။

In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.

Dalam pasal dua puluh lapan, penolakan terhadap batu itu menghasilkan penghakiman berupa bala yang melimpah, yang merupakan lambang alkitabiah bagi tanda binatang itu yang bermula pada undang-undang Ahad di Amerika Syarikat, lalu membanjiri seluruh dunia. Pada waktu undang-undang Ahad, perjanjian yang telah dibuat oleh gereja Advent dengan “maut” dan “neraka” akan disapu lenyapkan. Dengan menyapu lenyapkan perjanjian para pemabuk Efraim dengan maut, “perlindungan dusta” mereka akan disingkirkan. “Perlindungan dusta” itu digambarkan oleh rasul Paulus sebagai dusta yang mendatangkan kesesatan yang kuat, dan kesesatan yang kuat yang dicurahkan ke atas orang-orang pencemooh yang memerintah Yerusalem itu adalah sebagai respons terhadap kebencian mereka terhadap kebenaran.

> Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.

> Bahkan dia, yang kedatangannya adalah menurut pekerjaan Iblis dengan segala kuasa dan tanda-tanda serta mujizat-mujizat dusta, dan dengan segala tipu daya kefasikan di antara mereka yang binasa; karena mereka tidak menerima kasih akan kebenaran, supaya mereka diselamatkan. Dan oleh sebab itu Allah akan mengirimkan kepada mereka kesesatan yang kuat, sehingga mereka percaya kepada dusta itu, supaya mereka semua dihukum, yaitu mereka yang tidak percaya kepada kebenaran, melainkan berkenan kepada kefasikan. Tetapi kami wajib senantiasa mengucap syukur kepada Allah karena kamu, saudara-saudara yang dikasihi Tuhan, sebab Allah sejak semula telah memilih kamu kepada keselamatan melalui pengudusan oleh Roh dan iman kepada kebenaran. Untuk itulah Ia telah memanggil kamu oleh Injil kami, kepada perolehan kemuliaan Tuhan kita Yesus Kristus. Karena itu, saudara-saudara, berdirilah teguh dan peganglah ajaran-ajaran yang telah kamu terima, baik melalui perkataan maupun melalui surat kami. 2 Tesalonika 2:9–15.

The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.

“ማምለጫ የሐሰት”፣ እርሱም “ጽኑ ማታለል” ያመጣው፣ በመጨረሻ በቅርቡ የሚመጣውን የእሑድ ሕግ ቅጣት ያመጣል። ሐዋርያው ጳውሎስ እውነትን የማይወዱትን ወገን፣ እንዲሁም በእውነት የተቀደሱትን ወገን ይለያል፤ በዚህም በዕንባቆም ምዕራፍ ሁለት በተቀረበው ክርክር ውስጥ ያሉትን ሁለት ወገኖች ያመለክታል። በምዕራፍ ሃያ ዘጠኝ፣ ኢሳይያስ አርኤል የሚለውን ቃል በመድገም ይጀምራል፤ እርሱም ለኢየሩሳሌም ሌላ ስም ነው።

> Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.

> Celaka bagi Ariel, bagi Ariel, kota tempat Daud diam! Tambahkanlah tahun demi tahun; biarlah mereka menyembelih korban-korban. Yesaya 29:1.

The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.

การกล่าวซ้ำเชิงสัญลักษณ์ของ “Ariel” (นครเยรูซาเล็ม) ถูกพิพากษาลงโทษอีกครั้งด้วยคำว่า “วิบัติ” การฆ่าสัตวบูชาจาก “ปีต่อปี” เป็นภาพแทนของการกบฏที่ทวีขึ้นอย่างต่อเนื่องซึ่งเริ่มต้นในปี 1863 ข้อพระคัมภีร์ต่อจากนั้นได้ร่างภาพคำพิพากษาซึ่งจะเกิดขึ้นเหนือคริสตจักรเซเว่นธ์เดย์แอ๊ดเวนตีสในช่วงเวลาแห่งวิกฤตกฎหมายวันอาทิตย์ ในข้อเก้า มีการชี้ให้เห็นถึง “ความอัศจรรย์” ประการหนึ่ง ซึ่งเน้นถึงการโต้แย้งเรื่องระเบียบวิธีการ ขณะเดียวกันก็ระบุสภาพแห่งการกบฏของแอ๊ดเวนติสม์ว่าเป็นองค์ประกอบหนึ่งของข่าวสารแห่งเสียงร้องเที่ยงคืน ซึ่งยังสัมพันธ์กับทูตสวรรค์องค์ที่สองด้วย ดังที่แสดงไว้โดยการกล่าวซ้ำของ “Ariel” ในข้อแรก

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isaiah 29:9–14.

> Emi akɔŋ ame, eye miɛ kuklui; myi ka, eye myi tsɔ. Wole ga le, gake menye vinoe o; wole klĩna le, gake menye ahamunu sesẽe o. Elabena Yehowa tsɔ ŋɔŋlɔ̃ xɔxɔ gã la kɔ ɖe mia dzi, eye eƒo mia ŋkuwo nu; nyagblɔɖilawo kple miaƒe amegãwo, nukpɔlawo la, eƒo nu ɖe wo dzi. Ke nu kpɔkpɔ blibo la zu na mi abe agbalẽ aɖe si wotsɔ tre nu ene, si amewo na ame si srɔ̃ nu, be, “Meɖe kuku, xlẽ esia”; eye wòagblɔ be, “Nyemate ŋu o; elabena wotsɔ tre nu.” Ke wotsɔ agbalẽ la na ame si mesrɔ̃ nu o, be, “Meɖe kuku, xlẽ esia”; eye wòagblɔ be, “Nyesrɔ̃ nu o.” Eya ta Aƒetɔ la gblɔ be, “Esi ame siawo tsɔ woƒe nu va te ɖe ŋunye, eye wotsɔ woƒe aŋɔwo bubuŋu nam, gake woƒe dzi le didi nam, eye woƒe vɔ̃vɔ̃ na ŋunye nye amegbetɔwoƒe sedede ko, si wosrɔ̃ na wo; eya ta, kpɔ ɖa, magale awɔ nuku wɔnuku aɖe le ame siawo dome, ee, nuku wɔnuku kple nuku kpɔkpɔ aɖe; elabena woƒe nunyalawoƒe nunya la atsrɔ̃, eye woƒe sidzedzelawoƒe gɔmesese la mia.” Yesaya 29:9–14.

In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.

Dalam “perdebatan” yang dicatat dalam pasal dua puluh tujuh, dan yang melambangkan pertentangan antara metodologi yang benar dan metodologi yang palsu, kemabukan para pencemooh yang memerintah Yerusalem dikenali sebagai suatu kebutaan yang menghalangi kepemimpinan Adventisme untuk memahami kitab yang termeterai. Kitab Daniel dan Wahyu adalah kitab yang sama, dan bagian dari kitab itu yang dibuka meterainya tepat sebelum masa percobaan berakhir adalah Wahyu Yesus Kristus. Hal itu mencakup teka-teki tentang “yang kedelapan dari ketujuh itu”. Hal itu dilambangkan oleh “rahasia” yang diberikan kepada Daniel untuk dipahami dalam pasal dua. Hal itu adalah “sejarah tersembunyi” dari Ketujuh Guntur. Hal itu adalah pekabaran tentang Islam dari “Celaka” yang ketiga, dan pekabaran dari “Seruan Tengah Malam”.

The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.

Buka tunggal Daniel enggau Pemandang nya diberi ngagai sida ke udah diwakilka ulih Sanhedrin ba timpuh Kristus, ke nyimbolka siti sistem penguluka ke ngambu diri ngeringka sereta ngelindung pemendar Allah Taala, tang ba pengujung iya enggau sedar ngambi pengari dalam panyalib Pemendar nya. Sistem ke ditaipka ulih Sanhedrin nya meh sida lelaki ke ngina ke merintah Jerusalem. Ngagai sida nya diberi buku ke dimeterai, lalu saut sida ke dipandang tinggi, berpelajar, sereta bepenemu sekulaika pasal reti buku nya, nya meh sida enda ulih macha iya, laban iya udah dimeterai. Udah nya, bala raban ke udah dilatih nitihka semina sida ke dipilih nyadika tuai, diberi mega buku ke sama, lalu saut sida nya meh sida semina deka mereti iya enti sida lelaki ke ngina ke merintah Jerusalem, Sanhedrin ba hari pengujung, madah ngagai sida reti iya.

The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.

Metodologi yang telah diberikan kepada William Miller, dan kemudian kepada Future for America, adalah sebuah penanda dalam sejarah nubuatan. Itu adalah suatu penanda yang mengidentifikasi suatu persoalan ujian hidup dan mati. Tanpa metodologi yang benar, pekabaran hujan akhir adalah “seperti perkataan-perkataan sebuah kitab yang termeterai.” Tanpa pekabaran hujan akhir itu, pengalaman yang dihasilkan oleh pekabaran tersebut mustahil untuk diperoleh. Metodologi itu adalah proses memperhadapkan garis nubuatan dengan garis nubuatan, dari sini di dalam Alkitab, dan dari sana di dalam Alkitab. Perdebatan mengenai metodologi dimulai ketika pekabaran yang pertama diberi kuasa, baik dalam sejarah permulaan maupun sejarah penutupan pada hari-hari terakhir.

In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.

Ndzi mbiri wa matimu ya ntshovelo wa vaMillerite, mphikizano wu sungule hi August 11, 1840, kutani wu tlhele wu vuyeleriwa emakumu ka matimu wolawo hi nkarhi lowu ntshovelo wa vaMillerite wa Filadelfiya wu hundzukeleke eka ntshovelo wa vaMillerite wa Lawodikiya. Mphikizano wu tlhele wu sungula eka matimu ya ntshovelo wa Lawodikiya wa ntsumi ya vunharhu hi September 11, 2001, naswona wu vuyeleriwa emakumu ka ntshovelo wolowo loko ntshovelo wa Lawodikiya wa ntsumi ya vunharhu wu hundzukela eka ntshovelo wa Filadelfiya wa va dzana na mune wa makume mune na mune va magidi. Eka ndzingo wa masungulo wa vaMillerite, ni le ka ndzingo wa makumu wa vaMillerite, ndzingo wolowo a wu yimeleriwe hi maendlelo ya murhumiwa Eliya. Yesu, tanihi Alfa na Omega, minkarhi hinkwayo u kombisa makumu hi masungulo.

The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.

Mo mekgwa ya go tliša mothalo godimo ga mothalo ke yona ye re tlago go e diriša bjale ge re tšea ka kelohloko Daniel dikgaolo tša nne le tlhano sehlogong se se latelago.

> “No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.

> “Ɔnipa biara nni nkrasɛm pa bi a ɛhyɛ bere a Kristo bɛba anaa ɔrenba no mu ankasa. Monnya awerɛhyem sɛ Onyankopɔn mma obiara tumi sɛ ɔnka sɛ Kristo atwentwɛn Ne mmae no mfe anum, mfe du, anaa mfe aduonu. ‘Mo nso momma mo ho nsiesie: efisɛ dɔnhwerew a monnsusuw no mu na onipa Ba no reba’ (Matthew 24:44). Eyi ne yɛn nkrasɛm, saa nkrasɛm no ankasa na abɔfo baasa a wɔretu mfinimfini soro no repae mu aka. Adwuma a ɛsɛ sɛ yɛyɛ seesei ne sɛ yɛbɛbɔ mmɔden ama mmɔborɔhunu ho nkrasɛm a etwa to yi agyigya agu wiase a ahwe ase so. Asetena foforo bi fi soro reba na ɛregye Onyankopɔn nkurɔfo nyinaa adi. Nanso mpaapaemu bɛba asafo no mu. Kuw abien bɛda adi. Atoko ne wura bɛbom anyin akosi otwabere no.”

> “The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….

> “Kerja itu akan menjadi semakin mendalam dan semakin sungguh-sungguh hingga ke penutupan zaman. Dan semua orang yang menjadi kawan sekerja dengan Allah akan berjuang dengan sangat bersungguh-sungguh untuk iman yang sekali untuk selama-lamanya telah disampaikan kepada orang-orang kudus. Mereka tidak akan dipalingkan daripada pekabaran masa kini, yang sudah pun sedang menerangi bumi dengan kemuliaannya. Tiada sesuatu pun yang layak diperjuangkan selain kemuliaan Allah. Satu-satunya batu karang yang akan tetap teguh berdiri ialah Batu Karang Zaman. Kebenaran sebagaimana adanya di dalam Yesus ialah tempat perlindungan pada hari-hari kesesatan ini….”

> “Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.

> “Boporofeti bo bile bo diragala, mola ka mola. Fa re ema ka go tia ka tlase ga folaga ya molaetsa wa moengele wa boraro, ke gone re tla tlhaloganyang boporofeti jwa ga Daniele ka phepafalo e kgolo; gonne Tshenolo ke tlaleletso ya Daniele. Fa re amogela ka botlalo lesedi le le tlhagisiwang ke Mowa o o Boitshepo ka batlhanka ba Modimo ba ba ineetseng, boammaaruri jwa boporofeti jwa bogologolo bo tla bonala bo le boteng le bo tlhomame le go feta, bo nitame jaaka setulo sa bogosi sa bosakhutleng; re tla tlhomamisiwa gore banna ba Modimo ba ne ba bua jaaka ba tlhotlhelediwa ke Mowa o o Boitshepo. Batho ba tshwanetse ka bobone go nna ka fa tlase ga tlhotlheletso ya Mowa o o Boitshepo gore ba tlhaloganye dipolelo tsa Mowa ka baporofeti. Melaetsa e ga ya newa bone ba ba neng ba bua diporofeti, mme e ne ya newa rona ba re tshelang mo gare ga ditiragalo tsa go diragadiwa ga tsone.”

> “I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.

> “Ndzi nga ka ndzi nga titwanga leswaku ndzi nga swi humesa swilo leswi, loko Hosi a yi nga ndzi nyikanga ntirho lowu leswaku ndzi wu endla. Ku ni van’wana handle ka wena, naswona a hi un’we kumbe vambirhi ntsena, lava ku fana na wena va ehleketaka leswaku va ni ku vonakala lokuntshwa, naswona hinkwavo va tilunghiselele ku ku nyiketa vanhu. Kambe swi nga tsakisa Xikwembu leswaku va amukela ku vonakala loku se ku nyikeriweke kutani va famba eka kona, naswona va aka ripfumelo ra vona ehenhla ka Matsalwa, lama tiyisaka swiyimo leswi swi khomeriweke hi vanhu va Xikwembu ku ringana malembe yo tala. Evhangeli leri nga heriki ri fanele ku twarisiwa hi vaendli va vanhu. Hi fanele ku twarisa marungula ya tintsumi lama yimeriwaka tanihi lama hahaka exikarhi ka tilo, ni xitsundzuxo xo hetelela eka misava leyi wileke. Loko hi nga vitaniwi ku profeta, hi vitaniwile ku pfumela vuprofeta, ni ku tirhisana na Xikwembu eku nyikeni ka ku vonakala emiehleketweni ya van’wana. Leswi hi swona leswi hi ringetaka ku swi endla.” Selected Messages, book 2, 113, 114.

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