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# The Book of Daniel - Number One-Hundred and Forty-Nine

Danieli Bok - Nomoro One-Hundred and Forty-Nine

The Mystery of God Revealed: Uniting Divinity and Humanity

Лалабай а Мисолеомоу Өргөлэтэн: Бурханлаг ба Хүнлэг чанарыг Нэгтгэх

Author

Jeff Pippenger

Published

March 21, 2024

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We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.

Kita telah mempertimbangkan sejarah yang diwakili dalam ayat empat puluh Daniel pasal sebelas. Kini kita sedang membahas garis sejarah internal di dalam ayat itu, yang mewakili sejarah tanduk Protestan dari binatang bumi itu. Kita menggunakan penyatuan dua tongkat Yehezkiel dalam pasal tiga puluh tujuh sebagai titik acuan untuk mengidentifikasi rahasia Allah, oleh Kristus dalam menyatukan keilahian-Nya dengan kemanusiaan ketika malaikat ketiga tiba. Baris demi baris, pekabaran tentang rahasia Allah yang diidentifikasi Yohanes sebagai akan diselesaikan pada waktu bunyi sangkakala ketujuh, secara khusus dikirim kepada Laodikia oleh rasul Paulus. Kesaksian Yehezkiel, Yohanes, dan Paulus selaras dengan rahasia Allah yang sama yang diwakili dalam pekabaran Jones dan Waggoner pada tahun 1888, yaitu pekabaran kepada Laodikia.

> For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

> Ngoba ngithanda ukuba nazi ukuthi nginokulwela okukhulu kangakanani ngenxa yenu, nangenxa yalabo abaseLawodikeya, kanye nabo bonke abangakaze babone ubuso bami enyameni; ukuze izinhliziyo zabo ziduduzeke, zibumbane othandweni, zifinyelele kuyo yonke ingcebo yokuqiniseka okupheleleyo kokuqonda, ekuvumeni imfihlakalo kaNkulunkulu, nekaYise, nekaKristu; okukuyo kufihlwe yonke ingcebo yokuhlakanipha neyolwazi. KwabaseKolose 2:1–3.

The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.

Mosebetsi wa poelano, wa go kopanya melamu e mebedi ya bomodimo le botho, o simolotse fa moengele wa boraro a ne a goroga; mme Paulo o bua ka tsotlhe tse di feletseng tsotlhe le tsotlhe tsa go kopanngwa ga melamu e mebedi, e leng sephiri sa Modimo. Ka jalo o supa molaetsa oo e le molaetsa o o yang kwa Laodikea, o o neng wa fitlha la ntlha ka 1856, mme wa boelediwa ka 1888, mme wa fitlhelela tatlhegelo ya one e e itekanetseng ka September 11, 2001. Paulo o supa tempele ka tlholego e e menagane gabedi, fa a ne a tlhagisa sephiri sa Modimo, se se neng se tshwanetse go wediwa mo go lleng ga lonaka lwa bosupa. O aroganya sephiri seo ka tlhogo le mmele.

> And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.

> আর তিনিই দেহের, অর্থাৎ মণ্ডলীর, মস্তক; তিনিই আদি, মৃতদের মধ্য হইতে প্রথমজাত; যেন সকল বিষয়ে তিনিই শ্রেষ্ঠত্ব লাভ করেন। কারণ পিতার ইহাই প্রসন্নতা ছিল যে, তাঁহার মধ্যে সমস্ত পূর্ণতা অধিষ্ঠান করে; এবং তাঁহার ক্রুশের রক্তের দ্বারা শান্তি স্থাপন করিয়া, তাঁহার দ্বারাই সমস্ত বিষয়কে নিজের সহিত পুনর্মিলিত করেন; আমি বলিতেছি, পৃথিবীতে যাহা কিছু আছে, কিংবা স্বর্গে যাহা কিছু আছে। আর তোমরা, যারা এককালে দুষ্ট কার্যকলাপের দ্বারা মনে বিচ্ছিন্ন ও শত্রু ছিলে, এখন তিনি মৃত্যুর মাধ্যমে তাঁহার মাংসময় দেহে তোমাদিগকে পুনর্মিলিত করিয়াছেন, যেন তোমাদিগকে তাঁহার সম্মুখে পবিত্র, নির্দোষ ও অনভিযুক্তরূপে উপস্থিত করেন; যদি তোমরা বিশ্বাসে প্রতিষ্ঠিত ও স্থির থাক, এবং সুসমাচারের আশাহইতে বিচলিত না হও, যে সুসমাচার তোমরা শুনিয়াছ, এবং যা আকাশের নীচে সমস্ত সৃষ্টির কাছে প্রচারিত হইয়াছে; যাহার একজন পরিচারক আমি, পৌল, হইয়াছি; যিনি এখন তোমাদের নিমিত্ত আমার দুঃখভোগে আনন্দ করি, এবং তাঁহার দেহের, অর্থাৎ মণ্ডলীর, নিমিত্ত আমার মাংসে খ্রীষ্টের ক্লেশের যাহা অবশিষ্ট আছে তাহা পূর্ণ করি; যাহার একজন পরিচারক আমি হইয়াছি, ঈশ্বরের সেই ব্যবস্থাপনা অনুসারে, যাহা তোমাদের নিমিত্ত আমাকে দেওয়া গিয়াছে, যেন আমি ঈশ্বরের বাক্য পূর্ণরূপে প্রচার করি। কলসীয় ১:১৮–২৫।

Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:

Kristo ndiye kichwa, ambacho kinapaswa kuwa na ukuu katika mambo yote, na kanisa Lake ni mwili. Kwa pamoja, kichwa na mwili huwakilisha muungano wa uungu na ubinadamu, na ukweli mwingine wa muhimu pia unadhihirishwa. Uhusiano wa kichwa na mwili ni kwamba kichwa kinapaswa kuwa na ukuu juu ya mwili. Kwa wanadamu, walioumbwa kwa mfano wa Mungu, nguvu za juu (kichwa) zinapaswa kutawala juu ya nguvu za chini (mwili.) Kwa pamoja huunda kiumbe kimoja, au kwa istilahi ya hekalu ambalo Yohana alipaswa kulipima, huwakilisha Patakatifu (ubinadamu, mwili), na Patakatifu pa Patakatifu (uungu, kichwa). Jinsi viwili hivi vinavyounganishwa pamoja kuwa “fimbo moja”, au mwili mmoja, ndiyo kazi ya “upatanisho.” Paulo anaendelea:

> Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.

> Я зробився її служителем, за Божим домобудівництвом, даним мені для вас, щоб звершити слово Боже, — таємницю, що була прихована від віків і від поколінь, а нині явлена Його святим, яким Бог зволив об’явити, яке то багатство слави цієї таємниці між поганами, що є Христос у вас, надія слави; Його ми проповідуємо, застерігаючи кожну людину і навчаючи кожну людину в усякій мудрості, щоб поставити кожну людину досконалою в Христі Ісусі. Для цього я й тружуся, змагаючись за Його діянням, яке могутньо діє в мені. Колосян 1:25–29.

The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”

ភាព​គ្រប់​លក្ខណ៍​របស់​មួយ​រយ​សែសិប​បួន​ពាន់ ដែល​បង្ហាញ​ថា «មនុស្ស​គ្រប់​រូប​បាន​គ្រប់​លក្ខណ៍​ក្នុង​ព្រះគ្រីស្ទ» គឺ​ជា «អាថ៌កំបាំង​របស់​ព្រះ» ដែល​ជា​ការ​រួម​បញ្ចូល​គ្នា​នៃ​ទេវភាព​ជាមួយ​មនុស្សភាព ឬ​ដូច​ដែល​ប៉ូល​បាន​ថ្លែង​ថា គឺ​ជា «ព្រះគ្រីស្ទ​នៅ​ក្នុង» មនុស្សជាតិ «ជា​សេចក្ដី​សង្ឃឹម​នៃ​សិរីល្អ»។ នៅ​ក្នុង​ថ្ងៃ​នៃ​ការ​បន្លឺ​ឡើង​នៃ​ត្រែ​ទី​ប្រាំពីរ អាថ៌កំបាំង​នោះ​ត្រូវ​បាន​បញ្ចប់​សម្រេច។ កាល​ណា​អេសេគាល​កំណត់​អត្តសញ្ញាណ​ការ​ភ្ជាប់​គ្នា​នោះ គាត់​ប្រើ​ដំបង​ពីរ មួយ​សម្រាប់​នគរ​ខាង​ជើង និង​មួយ​សម្រាប់​នគរ​ខាង​ត្បូង ដើម្បី​កំណត់​អត្តសញ្ញាណ​តំណ​ភ្ជាប់​ជា​និមិត្តរូប ដែល​តំណាង​ឲ្យ​ព្រះវិហារ​ដោយ​លេខ «សែសិប​ប្រាំមួយ»។ ដំបង​នៃ​តំណ​ភ្ជាប់​ជា​និមិត្តរូប​នៃ «សែសិប​ប្រាំមួយ» ត្រូវ​ភ្ជាប់​ជាមួយ​តំណ​ភ្ជាប់​ជា​និមិត្តរូប​នៃ «ពីរ​រយ​ម្ភៃ»។

Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.

Dua ratus dua puluh ialah lambang keilahian yang dipadukan dengan kemanusiaan. Dari penerbitan Alkitab King James pada tahun 1611, hingga penyampaian pertama pekabaran Miller pada tahun 1831, dan kemudian penerbitan pekabaran itu pada tahun 1833 dalam Vermont Telegraph, adalah dua ratus dua puluh tahun. Pekabaran Miller merupakan pemformalan pertambahan pengetahuan yang diperoleh daripada Alkitab, ketika kitab Daniel dimeteraibukakan pada tahun 1798. Pada tarikh permulaan 1611, suatu dokumen ilahi telah diterbitkan, dan pada tarikh pengakhiran 1831 terdapat suatu penerbitan manusiawi yang berasaskan kebenaran ilahi yang telah dimeteraibukakan pada tahun 1798.

Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.

តាមរយៈកាលបរិច្ឆេទទាំងបីនោះ មិនត្រឹមតែតំណាងឲ្យរយៈពេលពីររយម្ភៃឆ្នាំប៉ុណ្ណោះទេ ប៉ុន្តែថែមទាំងតំណាងឲ្យរចនាសម្ព័ន្ធនៃពាក្យភាសាហេព្រើរ «សេចក្តីពិត» ផងដែរ ដែលត្រូវបានបង្កើតឡើងដោយការរួមបញ្ចូលអក្សរទីមួយ អក្សរទីដប់បី និងអក្សរចុងក្រោយនៃអក្ខរក្រមភាសាហេព្រើរ ដើម្បីបង្កើតជាពាក្យ «សេចក្តីពិត»។ ការបោះពុម្ពផ្សាយដ៏ទេវភាពមួយនៅដើមដំបូង និងការបោះពុម្ពផ្សាយរបស់មនុស្សមួយនៅទីបញ្ចប់ ហើយឆ្នាំ 1798 តំណាងឲ្យការកើនឡើងនៃចំណេះដឹង ដែលនឹងបង្ហាញឲ្យឃើញមនុស្សអាក្រក់មួយក្រុម ដែលបានបដិសេធចំណេះដឹងនោះ ដូច្នេះហើយបានតំណាងឲ្យអក្សរទីដប់បី ដែលជានិមិត្តរូបនៃការបះបោរ។ ការភ្ជាប់នៃរយៈពេលពីររយម្ភៃឆ្នាំនោះ ត្រូវបានបង្កើតឡើងនៅក្នុងចលនារបស់ទេវតាទីមួយ ហើយចលនារបស់ទេវតាទីបីផ្តល់សាក្សីទីពីរ។

In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).

Ka 1776, iwe nke Chukwu, bụ́ Nkwupụta Nnwere Onwe, ka e bipụtara; ma afọ narị abụọ na iri abụọ ka e mesịrị, na 1996, e bipụtara akwụkwọ nke mmadụ, bụ magazin *The Time of the End*. Akwụkwọ nke mmadụ ahụ sitere n’ịba ụba nke ọmụma nke e mepụtara n’oge ọgwụgwụ na 1989, nke, dịka ọ dịkwa na 1798, mụrụ nnupụisi megide ozi nke Chukwu nke Nkwupụta Nnwere Onwe nọchiri anya ya. Ịba ụba nke ọmụma na 1996 kpọpụtara ọdịnihu America, ka ọ na-efunahụ nnwere onwe na onwe-ya nke ọ kpọsara na 1776 n’iwu Sọnde nke na-abịa ngwa ngwa. Nke a na-enye àmà nke abụọ na ọnụọgụ narị abụọ na iri abụọ nọchiri anya njikọta nke Chukwu na mmadụ, ma e wepụtara àmà nke abụọ ahụ n’okpuru mbinye aka “Truth,” a nọchikwara ya anya site n’àmà mbụ n’akụkọ ihe mere eme nke mmụọ-ozi mbụ (nke mbụ), na àmà nke abụọ n’akụkọ ihe mere eme nke mmụọ-ozi nke atọ (nke ikpeazụ).

1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.

1776 juga menandai permulaan suatu periode yang mendahului permulaan sesungguhnya dari binatang bumi sebagai kerajaan keenam dalam nubuatan Alkitab. Dalam periode persiapan itu, tanda pengenal kebenaran sekali lagi diidentifikasi oleh tahun 1776, yang menandai permulaan Amerika Serikat, dan 1798 menandai permulaan Amerika Serikat sebagai kerajaan keenam dalam nubuatan Alkitab. Di tengah sejarah permulaan dan pengakhiran itu, 1789 menandai huruf pusat ketika tiga belas koloni meratifikasi Konstitusi. Masing-masing dari ketiga tanggal itu melambangkan “berbicara”-nya Amerika Serikat; dengan Deklarasi Kemerdekaan pada 1776, Konstitusi pada 1789, dan Undang-Undang Orang Asing dan Hasutan pada 1798. Sejarah itu mencakup dua puluh dua tahun, yang merupakan persepuluhan atau sepersepuluh dari dua ratus dua puluh, sehingga itu juga melambangkan suatu simbol perpaduan Keilahian dengan kemanusiaan.

Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.

Penggambarannya ialah sejarah binatang bumi yang digambarkan bermula sebagai anak domba (keilahian), dan berakhir sebagai naga (kemanusiaan). Tahun 1776 bermula dengan Pengisytiharan Kemerdekaan yang menandakan keilahian, dan Akta Orang Asing dan Hasutan melambangkan kemanusiaan; dan dalam dua puluh dua tahun yang mendahului permulaan pemerintahan binatang bumi sebagai kerajaan keenam nubuat Alkitab, peralihan daripada anak domba kepada naga itu ditipologikan.

The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.

Tshimologo ya mengwaga ya katlholo ya dikete tse pedi le makgolo a matlhano le masome a mabedi kgatlhanong le bogosi jwa borwa jwa Juda, e amanngwa le tshimologo ya mengwaga e dikete tse pedi le makgolo a mararo ya Daniele kgaolo 8, temana 14. Go gatakwa ga lefelo le le boitshepo le lesomosomo mo Juda go simolotse ka 677 BC, mme boporofeti jwa mengwaga e dikete tse pedi le makgolo a mararo jwa simolola dingwaga di le makgolo a mabedi le masome a mabedi moragonyana, ka 457 BC. Lere la bogosi jwa borwa jwa Juda le golaganngwa le sesupo sa masome a manè le marataro le bogosi jwa bokone, gape le golaganngwa le mengwaga e dikete tse pedi le makgolo a mararo ka kgolagano ya makgolo a mabedi le masome a mabedi.

Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.

Paul o ile a ipolela e le modiredi wa thulaganyo ya Modimo, mme a tlhalosa thulaganyo e a neng a le modiredi wa yone e le sephiri sa Modimo, e leng Keresete mo go lona, tsholofelo ya kgalalelo. O tswelela gape go bua ka boammaaruri jono fa a kwalela Timotheo.

> And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

> Aisda tokna gri ong·ani gimin dal·bea nikja gnangni kattako mande changna gita ong·ja: Isol be salgipa bimango parakako man·aha, Gisikchi torom ong·gijako kakket ong·atako man·aha, sa·greangni nikako man·aha, jatrangna aganprakako man·aha, a·gilsako bebera·ako man·aha, rasongona do·aniko man·aha. 1 Timothy 3:16.

Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.

Paulus di sini mengatakan bahwa rahasia kesalehan adalah Allah yang dinyatakan dalam daging. Allah adalah Kepala, dan daging adalah tubuh. Rahasia kesalehan ialah Kristus di dalam orang percaya; itulah penyatuan keilahian dengan kemanusiaan. Paulus juga menggunakan metafora pernikahan, sebagaimana Hosea.

> For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.

> Kerana kita ialah anggota tubuh-Nya, daripada daging-Nya dan daripada tulang-Nya. Sebab itu seorang lelaki akan meninggalkan bapa dan ibunya, lalu akan dipersatukan dengan isterinya, dan kedua-duanya akan menjadi satu daging. Ini suatu rahsia yang besar; tetapi aku berkata tentang Kristus dan jemaat. Efesus 5:30–32.

In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.

Dalam pasal tiga puluh tujuh, ketika Yehezkiel mengenal pasti perjanjian akhir zaman, iaitu perjanjian yang diperbaharui dengan mereka yang dikenal pasti sebagai seratus empat puluh empat ribu, dia mengemukakan suatu gambaran tentang penyatuan dua batang kayu. Kedua-dua batang kayu itu, baris demi baris, merangkumi metafora perkahwinan Hosea dan Paulus. Apabila kedua-duanya disatukan, mereka tidak lagi menjadi dua bangsa, melainkan satu bangsa, untuk selama-lamanya.

> 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. Ezekiel 37:22, 23.

> Ndzi ta va endla tiko rin'we etikweni, ehenhla ka tintshava ta Israele; naswona hosi yin'we yi ta va hosi eka vona hinkwavo; kutani a va nga ha vi matiko mambirhi, naswona a va nge he vi va avanyisiwile va va mimfumo mimbirhi nakambe nikatsongo: A va nga ha tinyamisi nakambe hi swikwembu swa vona swa hava, kumbe hi swilo swa vona leswi nyenyetsaka, kumbe hi ku tlula nawu kwihi ni kwihi ka vona; kambe ndzi ta va ponisa eku tshameleni ka vona hinkwako, laha va dyoheke kona, naswona ndzi ta va basisa: kutani va ta va vanhu va mina, naswona ndzi ta va Xikwembu xa vona. Ezekiel 37:22, 23.

The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.

Penyatuan dalam Yehezkiel menunjukkan bilakah mereka tidak lagi terpecah-belah, dan tidak lagi berbuat dosa, apabila mereka disucikan, dan apabila Allah ialah satu-satunya Allah bagi mereka, dan mereka hanya mempunyai satu raja. Pada 22 Oktober, Utusan Perjanjian itu dengan tiba-tiba datang ke bait suci untuk “menyucikan” umat-Nya. Dia datang untuk menerima sebuah kerajaan, yang rakyatnya menurut Petrus kemudiannya harus menjadi suatu kerajaan imam dan raja. Pada tarikh itu juga mempelai lelaki datang kepada perkahwinan itu, iaitu rahsia yang dikenal pasti oleh Paulus dan Hosea, yang melambangkan penyatuan keilahian dengan kemanusiaan. Yohanes menyatakan bahawa rahsia itu, yang dikenal pasti oleh Paulus sebagai “Kristus di dalam kamu, pengharapan akan kemuliaan,” akan diselesaikan pada zaman bunyi sangkakala malaikat yang ketujuh.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Tetapi pada hari-hari suara malaikat yang ketujuh, apabila ia mulai meniup sangkakala, maka rahasia Allah akan diselesaikan, seperti yang telah dinyatakan-Nya kepada hamba-hamba-Nya, para nabi. Wahyu 10:7.

The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.

យន្តហោះទីប្រាំពីរ គឺជាវេទនាទីបី ដែលបានមកដល់នៅថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១។ យន្តហោះទីប្រាំពីរ បានចាប់ផ្តើមបន្លឺសំឡេង នៅពេលទេវតាទីបីបានមកដល់ ក្នុងប្រវត្តិសាស្ត្រឆ្នាំ ១៨៤៤ ហើយបន្តទៅមុខទៀត ប៉ុន្តែ ការបះបោរនៃឆ្នាំ ១៨៦៣ បានរារាំងមិនឲ្យការងារនោះត្រូវបានបញ្ចប់។ ទេវតាទីបីបានមកដល់ ហើយត្រែទីប្រាំពីរ បានចាប់ផ្តើមបន្លឺសំឡេងម្តងទៀត នៅថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ ហើយលើកនេះ «អាថ៌កំបាំងរបស់ព្រះ» ត្រូវ «បានបញ្ចប់»។ «អាថ៌កំបាំង» នោះ គឺជាការរួមបញ្ចូលគ្នារវាងទេវភាព និងមនុស្សភាព ដែលបង្កើតបានមួយសែនសែសិបបួនពាន់នាក់ ហើយបន្ទាប់មកពួកគេក្លាយជាទង់សញ្ញា និងកងទ័ពរបស់ព្រះ។ ដោយហេតុនេះហើយ ជំពូកសាមសិបប្រាំពីរ នៃអេសេគាល ចាប់ផ្តើមដោយអេសេគាលត្រូវបាននាំទៅកាន់ជ្រលងមួយ ដែលពេញទៅដោយឆ្អឹងស្លាប់ស្ងួត។ ឆ្អឹងទាំងនោះ តំណាងឲ្យអាឌវេនទីសាសន៍ឡាវឌីសេ នៅថ្ងៃទី ១១ ខែកញ្ញា ឆ្នាំ ២០០១ ហើយដោយហេតុនេះ ប៉ូលបានផ្ញើដំណឹងល្អរបស់គាត់ អំពីអាថ៌កំបាំងរបស់ព្រះ ទៅកាន់ពួកឡាវឌីសេ។

> For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

> Awitè mo mmá ke me kònyà ukut n̄wan̄ mbufo, ye mmọ ke Laodicea, ye kpukpru mmọ emi mîkûtke iso mi ke anụ̄; Man owo ekpeme mmọ ke esit, ẹkama kiet ke ima, ye odudu ufọk-ntem kpukpru ke idiọk mme nte eketde ntọn̄ọ, man ẹdiọk omum ẹfiọk odude ke ekikere, ke ndinam nte mmọ ẹkeme ntịm ekikere emi ekpuchiri nke Abasi, ye Ete, ye Christ; Ke Enye ke ekpuchiri kpukpru akụn̄n̄de amammi ye mmụta. Colossians 2:1–3.

This is also the description Sister White associates with the dead dry bones of Ezekiel.

Se se yone tlhaloso e Kgaitsadi White a e golaganyang le marapo a a suleng a a omeletseng a ga Esekiele.

> “But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

> “Namun bukan sahaja perumpamaan tentang tulang-tulang kering ini berlaku kepada dunia, tetapi juga kepada mereka yang telah diberkati dengan terang yang besar; kerana mereka juga adalah seperti rangka-rangka di lembah itu. Mereka mempunyai rupa manusia, kerangka tubuh; tetapi mereka tidak mempunyai hidup rohani. Namun perumpamaan itu tidak membiarkan tulang-tulang kering itu sekadar tersusun menjadi rupa manusia; kerana tidak memadai bahawa terdapat keserasian pada anggota tubuh dan rupa paras. Nafas kehidupan mesti menghidupkan tubuh-tubuh itu, supaya mereka dapat berdiri tegak, dan bangkit untuk bertindak. Tulang-tulang ini melambangkan kaum Israel, gereja Tuhan, dan harapan gereja ialah pengaruh Roh Kudus yang menghidupkan. Tuhan mesti bernafas ke atas tulang-tulang kering itu, supaya mereka dapat hidup.”

> “The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

> “Rûnuŋ ŋa Mjui, dua jipi niŋ panga, ci bo kɛ kaŋaŋ kam kaŋ kɛ kɔl lɛ, wal kɛ kaŋaŋ mun ŋa rɛrɛt ci piny. Ka acam Rûnuŋ Maleng, ka acam awiɛuŋ ŋa Mjui, ɛ tɔrkɛt ŋa lel aciɛl, ku de piny jur cen. Ŋun ci ka acam piny jur cen, nyuɔthgi tɔ ci kɛ buguŋ kanisa, go aci gɔt e buguŋ mar piny ŋa Rombe. Kɛ nyiir kanisa, go aci tuɔɔc ku Bɛny. Kɛ mitiŋ e tɔ̈uŋ mar tɔ̈uŋ kɔkɔ nɔŋ de, ku kɛ kɛ nyuth ni kɛ ji jur; go jɔk pɛi e dhex ŋun ci “nɔŋ ran e pɛi ni i jur, ku i thou.””

> “Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

> “Angenda naŋ jam siŋsukoni kuŋ indini ndun jin ulo Ŋun; angenda naŋ yiŋ fula Ŋun iŋ beeleli uloni nduni ka bukkiŋi yuiŋela ni sikhiŋel; angenda naŋ ba tuuni ti tuumoni ou yili ki shonileli kuaŋi ka ŋun dulo ni mbamkini Ŋun shile ye yuiŋela, ba aani ba biisi ba yiini iwaareki ni kani ka pɔɔri ka sheli, ti ka foŋi ka kpaakpaari ni nyiŋi ka sheli. Angenda naŋ ba puusi ti Kristo u tuuntoum aani ba liima ka ba piani ni; angenda naŋ ba womsi u nɛɛri, tuuni ni u siŋa, ba ka yili, ba ka taari u lordi ka yelila ni. Ba kuumsi ba daani ka ba nyɛrsi ba bani ba fuumsi; kimini ba ni tuuni ti ba yeleti ba ŋmɛri uam, yeli ba ba nindanli ni, ba ka taari Ŋun ni ba niŋi ka ŋmaaŋi ni ka tuuni u suŋa aani.”

> “This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

> “Golongan ini digambarkan dengan tepat oleh lembah tulang-tulang kering yang dilihat Yehezkiel dalam penglihatan.” Review and Herald, 17 Januari 1893.

The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.

Mesagj Laodisea i bin presentá pa e promé bia na Adventismo na 1856, mes e mes aña ku Señor a habri e lus ku tabata avansando di e “siete tempu” di Levítico kapítulo binti-seis. E mesagj di 1856, ku tabata konsistí di un mesagj interno yamando pa arepentimentu, i un mesagj eksterno di profesía, a ser rechasá na 1863. E mesagj Laodisea di e misterio di “Kristu den boso, e speransa di gloria”, a ser repetí na 1888 pa Elder Jones i Waggoner, i e mesagj ey tambe a ser identifiká komo e mesagj pa Laodisea pa Sœur White.

Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.

Baris demi baris, Yeheskiel pasal tiga puluh tujuh bermula dengan Yeheskiel dibawa secara rohani kepada 11 September 2001, di mana kepadanya diperlihatkan Adventisme Laodikia, yang mati dalam dosa dan pelanggaran. Dia diperintahkan untuk menyampaikan dua pekabaran nubuatan yang berbeza. Yang pertama menghasilkan suatu penyatuan, namun tubuh-tubuh itu masih mati. Nubuatan yang kedua menyerukan agar pekabaran “empat angin” menghembuskan hidup ke dalam tulang-tulang itu. Pekabaran empat angin ialah pekabaran pemeteraian bagi seratus empat puluh empat ribu yang mengenal pasti empat malaikat yang menahan keempat-empat angin itu. Sister White mengenal pasti keempat-empat angin itu sebagai seekor “kuda yang marah”, yang berusaha untuk melepaskan diri, kerana ia sedang ditahan. Kuda Islam yang marah itu sedang berusaha untuk melepaskan diri serta membawa maut dan kebinasaan di sepanjang laluannya, sebagaimana yang dilakukannya pada 11 September 2001, dan ia akan dilepaskan lagi pada undang-undang hari Ahad yang akan segera datang.

That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.

Mesej itu membawa tubuh-tubuh yang mati itu menjadi satu bala tentera yang bersatu, yang berdiri di atas kakinya. Bala tentera yang bersatu itu dibangkitkan berdiri di atas kakinya sebagai respons kepada mesej malaikat ketujuh, kerana pada zaman bunyi sangkakala malaikat ketujuh, rahsia perkahwinan seratus empat puluh empat ribu orang dengan Kristus akan disempurnakan.

Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.

Kemudian Yehezkiel diperlihatkan penyatuan dua batang kayu yang menjadi satu bangsa. Dua batang kayu itu adalah kerajaan utara Israel dan kerajaan selatan Yehuda, yang dipersatukan menjadi satu bangsa pada penutupan masa-masa pencerai-beraian mereka bersama selama dua ribu lima ratus dua puluh tahun. Penutupan bersama itu menghasilkan suatu bait suci rohani, yang dilambangkan oleh empat puluh enam tahun pada permulaan dan pada pengakhiran masa-masa pencerai-beraian bersama itu.

We will continue this study in the next article.

Ri o tla tsweletsa thuto eno mo setlhogong se se latelang.

> “‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’

> “Mereka pun bangun pagi-pagi dan pergi ke padang gurun Tekoa; dan ketika mereka pergi, Yosafat berdiri dan berkata, Dengarkanlah aku, hai Yehuda dan kamu penduduk Yerusalem; percayalah kepada TUHAN, Allahmu, maka kamu akan teguh; percayalah kepada nabi-nabi-Nya, maka kamu akan berhasil. 2 Tawarikh 20:20.”

> ““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

> ““Lumelang ho Morena Molimo oa lōna, ’me le tla tiisoa; lumelang baprofeta ba hae, ’me le tla atleha.”

> “Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’

> “Jesaja 8:20. ‘Kepada hukum dan kepada kesaksian; jikalau mereka tidak berkata menurut firman ini, maka tidak ada terang di dalam mereka.’”

> “Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

> “Dua petikan di sini dikemukakan kepada umat Tuhan: dua syarat untuk kejayaan. Hukum yang diucapkan oleh Yehovah sendiri, dan roh nubuat, adalah dua sumber hikmat untuk membimbing umat-Nya dalam setiap pengalaman. Ulangan 4:6. ‘Inilah hikmatmu dan pengertianmu di hadapan bangsa-bangsa, yang akan berkata, Sesungguhnya bangsa yang besar ini ialah suatu umat yang bijaksana dan berpengertian.’”

> “The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

> “Molao wa Modimo le Mowa wa Boporofeti di tsamaya mmogo go kaela le go gakolola kereke, mme neng le neng fa kereke e lemogile seno ka go ikobela molao wa Gagwe, mowa wa boporofeti o rometswe go e kaela mo tseleng ya boammaaruri.”

> “Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

> “Pwahutodi 12:17. ‘Joma janggi namgijagipa baksa ka∙sae, uni chigipa neng∙nikgiparang baksa dakgrikna re∙angaha; uamangara Isolni ge∙etanirangko rakkigiparang aro Jisu Kristo-ni sakkiko man∙giparang ong∙a.’ Ia katchinikani rongtalgipa ong∙e mesokaha je, bon∙kamgipa dongrimani mondoli Isolko Uni ge∙etani-o ra∙chakgen aro katchinikani on∙gimin baksako man∙gen. Isolni ge∙etanina maniani, aro katchinikani gisikara, pangnan Isolni bebe ong∙gipa manderangko dingtangataha, aro dake niania changni chang da∙o ong∙engaipa parakanirangni kosako on∙a.”

> “In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

> “Pada zaman Yeremia, umat itu tidak mempunyai persoalan terhadap pekabaran Musa, Elia, ataupun Elisa, tetapi mereka mempersoalkan dan mengesampingkan pekabaran yang diutus Allah kepada Yeremia hingga daya dan kuasanya tersia-sia, dan tiada lagi jalan pemulihan selain Allah membawa mereka ke dalam pembuangan.

> “Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

> “Begitu juga pada zaman Kristus, umat telah belajar bahawa perkhabaran Yeremia itu benar, dan mereka meyakinkan diri untuk percaya bahawa jika mereka hidup pada zaman nenek moyang mereka, mereka pasti akan menerima perkhabarannya; namun pada waktu yang sama mereka sedang menolak perkhabaran Kristus, yang tentang-Nya semua nabi telah menulis.

> “As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

> “Sejak pekabaran malaikat ketiga muncul di dunia, yang bertujuan untuk menyatakan hukum Allah kepada gereja dalam kepenuhannya dan kuasanya, karunia nubuat juga segera dipulihkan. Karunia ini telah memainkan peranan yang sangat menonjol dalam perkembangan dan penerusan pekabaran ini.

> “As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.

> “நற்செய்தியின் செய்தியில் விசுவாசிகளின் நம்பிக்கையை அசைத்துப் போடவும், ஊழியப் பணியில் பிளவை உண்டாக்கவும் ஏதுவாக, வேதவாக்கியங்களின் விளக்கங்களையும் உழைப்பின் முறைகளையும் பற்றிய கருத்து வேறுபாடுகள் எழுந்தபோது, தீர்க்கதரிசன ஆவி எப்போதும் அந்த நிலைமையின் மீது ஒளி பாய்ச்சியுள்ளது. அது எப்போதும் விசுவாசிகளின் உடலுக்குள் சிந்தனையின் ஐக்கியத்தையும் செயலின் ஒற்றுமையையும் கொண்டு வந்துள்ளது. செய்தியின் முன்னேற்றத்திலும் பணியின் வளர்ச்சியிலும் எழுந்த ஒவ்வொரு நெருக்கடியிலும், தேவனுடைய நியாயப்பிரமாணத்தினாலும் தீர்க்கதரிசன ஆவியின் ஒளியினாலும் உறுதியாக நிலைத்திருந்தவர்கள் வெற்றி பெற்றார்கள்; அவர்களுடைய கைகளில் பணி செழித்தோங்கியது.” Loma Linda Messages, 34.

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