The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Mphaka zinayi za Yoweli zikuyimira chiwonongeko chopitirirabe cha munda wa mpesa wa Mulungu kuyambira mu 1863 kufikira ku lamulo la Lamlungu. Nambala zinayi imayimiranso makhalidwe anayi a khalidwe la Khristu. Akerubi m’malo opatulika ali ndi maonekedwe anayi a nkhope, ndipo maonekedwe amenewo amagwirizana ndi kugawikana kwa magulu anayi kwa Israyeli wakale pamene anamanga misasa mozungulira malo opatulika. Zimayimiranso Mauthenga Abwino anayi.

As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

Марайхъ дол дөрвөөндө хүнэй шарай, баруун таладаа арсланай шарай, зүүн таладаа үхэрэй шарай байба; тэдэ дол дөрвөөндэ бүргэдэй шарайшье байба. Езекииль 1:10.

And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

Ntɔkwaa a edi kan no te sɛ gyata, na nea ɛto so abien no te sɛ nantwie ba, na nea ɛto so abiɛsa no wɔ anim te sɛ onipa, na nea ɛto so anan no te sɛ ɔkɔre a otu ntaban. Adiyisɛm 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

Kitab Suci (Bilangan 2) menjelaskan bahawa 12 suku kaum (tidak termasuk Lewi, yang berkhemah tepat di sekeliling khemah suci) disusun menjadi empat perkhemahan, masing-masing terdiri daripada tiga suku kaum, yang ditempatkan pada empat arah mata angin di sekeliling tempat suci, masing-masing di bawah satu panji, yakni lambang atau tanda. Susunan itu mewujudkan suatu kesejajaran simbolik, di mana perkhemahan di bumi mencerminkan takhta syurgawi yang dijaga oleh kerubim.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

Yuda berhadapan ke timur, ke arah matahari terbit di pintu masuk tempat kudus. Panji Yuda ialah singa, kerana hal itu melambangkan Singa dari suku Yuda. Dua suku yang bersama-sama dengan Yuda ialah Isakhar dan Zebulon. Dalam penglihatan Yohanes, makhluk yang pertama adalah seperti singa, sebagaimana kerubim Yehezkiel mempunyai muka singa. Ruben, lambang manusia, berada di sebelah selatan bersama Simeon dan Gad. Di sebelah barat ialah Efraim, bersama Benyamin dan Manasye yang dilambangkan oleh lembu jantan. Di sebelah utara ialah Dan, bersama Asyer dan Naftali, yang dilambangkan oleh rajawali. Kaitan suku-suku itu dengan keempat-empat wajah tempat kudus syurgawi dinyatakan dalam keempat-empat Injil.

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Matai ialah Singa daripada suku Yehuda, Markus ialah lembu korban, Lukas ialah manusia, dan Yohanes ialah rajawali yang terbang tinggi. Kristus sebagai Singa daripada suku Yehuda mendefinisikan diri-Nya sebagai Dia yang memeteraikan dan membuka meterai Firman nubuat-Nya. Kitab Matius mempunyai lebih banyak rujukan langsung kepada penggenapan nubuat Mesianik (12) daripada gabungan ketiga-tiga Injil yang lain. Perbezaannya bahkan sangat ketara.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Buku Matthew melambangkan Firman nubuat Tuhan. Luke, yang merupakan seorang tabib, menyampaikan Injilnya dari sudut pandang Kristus sebagai Anak Manusia, kerana Luke ialah wajah manusia. Mark menyampaikan Injilnya tentang Kristus dari sudut pandang korban persembahan yang dilambangkan oleh Kristus, kerana Mark ialah lembu jantan. John ialah rajawali yang terbang tinggi, yang menyampaikan perkara-perkara yang dalam tentang Tuhan dalam penyampaian Injil Kristusnya.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Go bohlokwa go kwešiša puku ya Mateo bjalo ka ge e emetšwe ka gare ga Lentšu la boporofeta. Puku ya Mateo ke Tau ya moloko wa Juda, Mong wa Lentšu la Gagwe la boporofeta, Mmapadiši yo a Makatšago wa diphiri, Setsebi se se Makatšago sa Maleme, yena yo a tswalelago le go bula Lentšu la Gagwe. Jesu ke Alfa le Omega, gomme ke yena Lentšu. Puku ya mathomo ya Testamente ye Mpsha le puku ya mafelelo ya Testamente ye Mpsha ke dipuku tša boporofeta. Ba bantši ba tseba ntlha ye mabapi le puku ya Kutollo, eupša mohlomongwe ga se ba lemoga gore Mateo ke alfa ya Testamente ye Mpsha, ka gona e swanetše go dumelelana le omega ya Testamente ye Mpsha. E swanetše go emela bofelo, e lego puku ya Kutollo.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Oleh itu, apabila kita mendapati dalam Matius garis selari kepada garis sejarah perjanjian dalam Kejadian yang dikemukakan dalam pasal sebelas hingga dua puluh dua, hal itu tidak kurang daripada suatu kebenaran yang sedang dibuka meterainya oleh Singa dari suku Matius. Dua belas pasal sejarah perjanjian yang diwakili dalam Kejadian, Matius dan Wahyu kini sedang dibuka meterainya, dan apa yang sedang kita kenal pasti ialah bahawa pasal dua puluh tiga Matius melambangkan pemisahan antara yang bijaksana dan yang bodoh dalam perumpamaan kebun anggur. Lapan celaka ke atas umat perjanjian yang terdahulu, yang menemukan padanan nubuatnya dalam lapan jiwa yang mewakili seratus empat puluh empat ribu orang yang naik ke dalam bahtera keselamatan. 23 merupakan lambang pekerjaan yang bermula di Bait Suci syurgawi apabila 2300 hari mencapai kesudahannya pada 22 Oktober 1844, dan akan berlaku demikian lagi pada undang-undang Ahad yang akan segera datang. Pasal 23 sedang menandai kebenaran ini.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Khaolo ea mashome a mabeli a metso e mene e etsahala ha Kreste a sa tsoa qeta puisano ea Hae le Iseraele ea bokoenehi, ’me a tlohile tempeleng ea Mojuda ka lekhetlo la ho qetela. Palo ea 24 ke letšoao la phetoho ho tloha ho Iseraele ea boholo-holo ho ea ho Iseraele ea mehleng ena, e leng eona ntlha eo Kreste a neng a eme ho eona historing ea boprofeta ha A ne a hlahisa molaetsa oa Hae ho Mattheu mashome a mabeli a metso e mene. Molaetsa oa boprofeta oa Mattheu 24 ke setšoantšo sa Bomolimo sa mokgwa oa line upon line, o tobaneng ka ho khetheha le histori ea Bamillerite, ’me ka hona le histori ea ba likete tse lekholo le mashome a mane a metso e mene. 24 e emeloa ke kereke ea Tšenolo leshome le metso e ’meli, e emeng holim’a khoeli e bonahatsang leseli la letsatsi la ho loka. Hloohong ea hae ho na le linaleli tse leshome le metso e ’meli tse emelang 24, hobane o emela histori e isang tsoalong ea Kreste, nakong eo meloko e leshome le metso e ’meli ea Iseraele ea boholo-holo e neng e tla fetoha barutuoa ba leshome le metso e ’meli ba Iseraele ea mehleng ena. Khaolong ea mashome a mabeli a metso e mene ho emeloa histori ea Bamillerite ho tloha ka 1798 ho fihlela ho soetseho e kholo. Joale ho tla Mattheu 25.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

លេខ​២៥​ជា​និមិត្តសញ្ញា​នៃ​ពួកលេវី ទោះ​ជា​ល្អ ឬ​អាក្រក់​ក៏ដោយ ប៉ុន្តែ​មាន​សារៈសំខាន់​ដូចគ្នា​ដែរ វា​តំណាង​ឲ្យ​ការ​បំបែក​ចេញ​ពី​គ្នា​រវាង​ពួកលេវី​មាន​ប្រាជ្ញា និង​ពួកលេវី​អាក្រក់។ ម៉ាថាយ ២៥ កំណត់​អត្តសញ្ញាណ តាម​សាក្សី​បី ឬ​តាម​រឿងប្រៀបប្រដូច​បី នូវ​ដំណើរការ​បំបែក​ចេញ​ពី​គ្នា ដែល​ត្រូវ​បាន​តំណាង​ដោយ​លេខ​ម្ភៃ​ប្រាំ។ ជាក់​ជា​មិន​ខាន រឿងប្រៀបប្រដូច​អំពី​ស្ត្រីព្រហ្មចារី​ដប់​នាក់ តំណាង​ឲ្យ​ប្រវត្តិ​របស់​ពួក​មីឡ្លេរ៉ាយ ហើយ​ក៏​តំណាង​ឲ្យ​ប្រវត្តិ​របស់​មួយ​សែន​សែសិប​បួន​ពាន់​ផងដែរ។ ប្រវត្តិ​នោះ​គឺ​ជា​ប្រវត្តិ​របស់​ទេវតា​ទី​មួយ រឿងប្រៀបប្រដូច​អំពី​ទេពកោសល្យ​គឺ​ជា​ទេវតា​ទី​ពីរ ហើយ​រឿងប្រៀបប្រដូច​អំពី​ចៀម និង​ពពែ គឺ​ជា​ការវិនិច្ឆ័យ​របស់​ទេវតា​ទី​បី។

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Dikgaolo tša masomepedi-šupa go fihla go masomepedi-seswai di hlaloša histori ya Paseka go fihla go taelo ya ebangedi ya ka morago ga go bapolwa ga Kriste sefapanong.

And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

Жисүс энэ бүх үгсийг айлдаж дуусмагцаа шавь нартаа ийнхүү хэлэв: “Хоёр хоногийн дараа Дээгүүр Өнгөрөх баяр болохыг та нар мэднэ. Хүний Хүү тушаагдан, цовдлогдох болно.” Матай 26:1, 2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

Ringkasan tentang pelbagai tanda jalan dalam bab 26 ialah rancangan untuk membunuh Yesus dalam ayat tiga hingga lima. Kemudian Yesus diurapi di Betania dalam ayat enam hingga tiga belas. Dalam ayat empat belas hingga enam belas, Yudas mengkhianati Kristus demi tiga puluh keping perak. Kemudian tibalah Paskah bersama murid-murid-Nya, dalam ayat tujuh belas hingga dua puluh lima. Dalam ayat dua puluh enam hingga dua puluh sembilan, Yesus menetapkan Perjamuan Tuhan, dan dalam ayat tiga puluh, Yesus menubuatkan penyangkalan Petrus. Dalam ayat tiga puluh enam hingga empat puluh enam, Yesus berada di Getsemani. Dalam ayat empat puluh tujuh hingga lima puluh enam, Yesus ditangkap, kemudian dalam ayat lima puluh tujuh hingga enam puluh lapan, Yesus di hadapan Kayafas dan Mahkamah Agama. Mulai ayat enam puluh sembilan dan seterusnya, penyangkalan Petrus terhadap Kristus dikemukakan. Bab ini mengandungi sepuluh tanda jalan yang khusus yang akan diulangi pada zaman akhir.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Khaolo ea mashome a mabeli a supileng le eona e na le matšoao a litsela a ikhethang a leshome. Jesu o neeloa ho Pilato, eaba Judase oa ikotla, eaba Jesu o isoa ka pel’a Pilato, eaba ho khethoa Barabase, Pilato a neela Jesu hore a thakhisoe, eaba Jesu oa songoa, eaba ho latela ho thakhisoa, eaba lefu la Jesu, eaba Jesu o patoa, ’me qetellong balebeli lebitleng baa paka.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Khaolo ya masome a mabedi le metso e robedi e na le ditshupo tse tharo feela, ya pele e le tsoho, e latelwa ke leshano la Sanhedrin, mme e be thomo e kgolo. Dikhaolo tse tharo tse nang le ditshupo tse mashome a mabedi a metso e meraro tse arohaneng tsa sefapano tse tla boeletswa historing ya ba dikete tse lekgolo le mashome a mane a metso e mene.

Matthew 26 – Ten Waymarks

Matthiu 26 – Foforohi Sain Mitranu Sapulu

  • Plot by chief priests and elders to kill Jesus (vv. 3–5)

    Maqheka nga baprista ba bagolo le bagolo ba setšhaba a go bolaya Jesu (ditemana 3–5)

  • Anointing at Bethany by the woman with alabaster box (vv. 6–13)

    Kutlotiswa eBethaniya hi wansati loyi a ri ni bokisi ra alabasitere (vv. 6–13)

  • Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

    Yuda bersetuju untuk mengkhianati Yesus demi 30 keping perak (ay. 14–16)

  • Preparation and eating of the Passover with the disciples (vv. 17–25)

    Go baakanya le go ja Tlolaganyo le barutwana (ditemana 17–25)

  • Institution of the Lord’s Supper (vv. 26–29)

    设立主的晚餐（26—29节）

  • Prediction of Peter’s denial (vv. 30–35)

    Ramalan penafian Petrus (ay. 30–35)

  • Agony in Gethsemane (vv. 36–46)

    Penderitaan yang Amat Berat di Getsemani (ay. 36–46)

  • Betrayal and arrest of Jesus (vv. 47–56)

    ការក្បត់ និងការចាប់ខ្លួនព្រះយេស៊ូវ (ខ. 47–56)

  • Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

    Yesu a lekwa a tshekiwa phambi ga Kaiafase le Sanhedrine (ditemana 57–68)

  • Peter’s threefold denial (vv. 69–75)

    ការបដិសេធបីដងរបស់ពេត្រុស (ខ. ៦៩–៧៥)

Matthew 27 – Ten Waymarks

Mathayo 27 – DinʹƗnyaa sháhtaabaani pashshiina nehneyaanehtoobāhunka

  • Jesus delivered to Pilate (vv. 1–2)

    Yesu a nehelanwa kha Pilato (vv. 1–2)

  • Judas’s remorse and suicide (vv. 3–10)

    ་ཡུ་དཱས་ཀྱི་འགྱོད་སེམས་དང་རང་སྲོག་གཅོད་པ་ (ཚན་3–10)

  • Jesus before Pilate – the formal Roman trial (vv. 11–14)

    Yesu di Pilato m'ani – Roman aban a wɔde ma da hɔ (nky. 11–14)

  • Choice of Barabbas over Jesus (vv. 15–26)

    Go Tlhopša Barabasi go e na le Jesu (ditem. 15–26)

  • Pilate delivers Jesus to be crucified (included in the release of Barabbas)

    पिलातुसले येशूलाई क्रूसमा टाँगिनका लागि सुम्पिदिन्छन् (बरब्बाको रिहाइसम्बन्धी विवरणसमेत समावेश गरिएको)

  • Mocking and scourging by the soldiers (vv. 27–31)

    Cyning ne phumudana ke masrai ni phumriatna da sepai singhroina (vv. 27–31)

  • The crucifixion (vv. 32–44)

    Ukubethelwa esiphambanweni (vv. 32–44)

  • The death of Jesus (vv. 45–50)

    Yesu owuo no (nky. 45–50)

  • Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

    Lipontšo tsa ka godimo ga tlhago le go bolokwa ke Josefa wa Arimathea (tem. 51–61)

  • Posting of the guard at the tomb (vv. 62–66)

    Paganap ng mga bantay sa libingan (vv. 62–66)

Matthew 28 – Three Waymarks

Matius 28 – Tiga Penanda Jalan

  • The resurrection and empty tomb (vv. 1–10)

    Kebangkitan dan kubur yang kosong (ay. 1–10)

  • The lie of the chief priests and elders to the soldiers (vv. 11–15)

    Wobuxoki bya baxanisi lavakulu ni vakulu eka masocha (vv. 11–15)

  • The Great Commission (vv. 16–20)

    Amanneɛ Kɛseɛ No (nky. 16–20)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Sama seperti pengalaman Kristus dari pengurapan di Betania hingga Amanat Agung menandai penutupan pelayanan-Nya di bumi dan permulaan Injil bagi segala bangsa, demikian pula penanda-penanda yang sama ini terulang dalam pengalaman umat sisa Allah ketika mereka mendekati penutupan masa kasihan dan kemenangan akhir mereka.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Khaolo ya bo masome a mabedi le borataro go ya go masome a mabedi le boferabobedi e emela histori ya Paseka e rulagantsweng godimo ga matshwao a ditsela a le 23 a a boelediwang mo hisitoring e e isang kwa pele le e e salang morago ga molao wa Tshipi.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

“Cristo o tisiapa puba amkhan ralkapna hmunthianghlim berah, biak bûk tihfai nân a lo kalna chu, Daniela 8:14-a târ lan a ni a; Mihring Fapa chu Ni Hlui Ber hnêna a lo kalna, Daniela 7:13-a sawi ang kha; leh Lalpa chu A biak inah a lo kalna, Malakia’n a hrilhlâwk ang kha, chûngte chu thil thleng pakhat chauh sawina an ni; hei hi, Matthai 25-a nungchang sawina, virgo sâwmte thu-a Krista’n a sawi angin, mo neitu pa chu inneihnaah a lo kalna hmanga entîr pawh a ni.” The Great Controversy, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

Pengakhiran 2300 hari pada 22 Oktober 1844 diulangi pada hukum Ahad. Dua puluh tiga tanda perjalanan yang terdapat dalam tiga pasal terakhir Injil Matius mengenal pasti darah yang berharga yang digunakan untuk menggabungkan Keilahian dengan kemanusiaan.

“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

“பரலோகப் பரிசுத்தஸ்தலத்தில் மனிதனுக்காக கிறிஸ்து செய்யும் மன்றாட்டு, இரட்சிப்புத் திட்டத்திற்கு, அவர் சிலுவையில் இறந்தது எவ்வளவு அத்தியாவசியமாயிருந்ததோ அவ்வளவே அத்தியாவசியமானது. தமது மரணத்தின் மூலம் அவர் அந்த வேலையை ஆரம்பித்தார்; உயிர்த்தெழுதலின் பின்பு அதை பரலோகத்தில் நிறைவேற்றும்படியாக அவர் அங்கே ஏறிச் சென்றார். நாம் விசுவாசத்தினால் மறைத்திரையின் உள்ளே பிரவேசிக்க வேண்டும்; ‘நமக்காக முன்னோடி பிரவேசித்திருக்கிற இடத்திற்குள்.’ எபிரெயர் 6:20. அங்கே கல்வாரி சிலுவையிலிருந்து வரும் ஒளி பிரதிபலிக்கிறது. அங்கே மீட்பின் இரகசியங்களைப்பற்றி நாம் இன்னும் தெளிவான உள்ளுணர்வைப் பெறலாம். மனிதனின் இரட்சிப்பு, பரலோகத்திற்குப் அளவிட முடியாத செலவில் நிறைவேற்றப்படுகிறது; செலுத்தப்பட்ட பலி, மீறப்பட்ட தேவநியாயப்பிரமாணத்தின் மிக விரிந்த கோரிக்கைகளுக்குச் சமமானது. இயேசு பிதாவின் சிங்காசனத்திற்கான வழியைத் திறந்திருக்கிறார்; அவருடைய மத்தியஸ்தத்தின் மூலம், விசுவாசத்தோடு அவரிடத்தில் வருகிற அனைவரின் உண்மையான விருப்பமும் தேவனுக்கு முன்பாகச் சமர்ப்பிக்கப்படலாம்.” The Great Controversy, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Kgaolo ya 23 ya Mateo e gatelela kahlolo godimo ga boperesiti bja bofora. Dikgaolo tša masomepedi-tshela go fihla go masomepedi-seswai ke omega ya kgaolo ya 23. Balefi ba bofora, borabele bjo bo oketšegago bja banna ba bagolo go ralala meloko ye mene, bo tšweleditše maswao a tsela dikgaolong tše tharo tša mafelelo.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Khaolo ya masome a mabedi le bone e supa mokgwa wa “line upon line” e le mokgwa wa Kreste, jaaka A dirisa tshenyo ya Jerusalema go tlhalosa dilo tse di leng teng, dilo tse di nnileng teng, le dilo tse di tla nnang teng.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Ukubhujiswa kweJerusalema ngo-70 AD kwenzeka ngosuku olufanayo lonyaka neJerusalema eyabhujiswa ngalo okokuqala nguNebukhadinezari. Ukubhujiswa kweJerusalema nguNebukhadinezari kwakuyimbali eyedlule, futhi umlando kaKristu, lapho uThithu ethatha iJerusalema, wawufanekisela ukuphela kwezwe. UMathewu 24 uphakamisa indlela yokufundisa ethi “umugqa phezu komugqa”, ngaleyo ndlela uveza “indlela yokusebenza” njengengxenye yobufakazi besiprofetho.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

Nda mu kapitulo 24 ni mo Kristo itulod an kinahanglanon han pagsabot han “makangingirhat nga kalaglagan” nga ginyakan ni Daniel nga propeta, an pinakapundasyon gud nga pagsabot ni William Miller, ngan an simbolo nga nagpapalig-on han bisyon ha Daniel. Nagpapakita liwat ini han pagrebelde han Adventismo, tungod kay ira iginsalikway an Millerite nga pagsabot han “adlaw-adlaw” ha libro ni Daniel, ngan salit nakigbahin hira han makusog nga paglimbong han 2 Tesalonica kapitulo dos. An kapitulo direkta nga nakakaugnay ha Lucas 21, ngan hini ginkikilala an Agosto 11, 1840 tubtob Oktubre 22, 1844, nga nagtitipo han 9/11 ngadto ha balaud han Domingo. Nakakaugnay liwat ini ha “mga panahon han mga Hentil” ha Lucas 21:24, nga usa nga panguna nga yawi ha pag-abri han “pito ka mga panahon” ni Moises, samtang nahahanay liwat ini ha pagsukod han templo ha Pahayag onse.

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Sɛbɛ sɛnɛɛta 23 po, a 24 ni 25 tɛgɛlen na, o kɔfɛ ka dafa ni sɛbɛ sɛnɛɛta 26 fɔlɔ 27 ma, sɛbɛ sɛnɛɛta saba minnu bɛ taa ni dɔɔninw 23 ye, olu ye sɛbɛ sɛnɛɛta 23 ka alfa la omega ye. Sɛbɛ sɛnɛɛta 26 fara 27 ni 28 kan, o bɛ kɛ “81,” min ye sarakalasela ya ka taamasyɛn ye. Seere saba kan (Jenɛsi, Matiyu ni Lakurun Sɛbɛnni), sɛbɛ sɛnɛɛta 11 fɔlɔ 22 ma ye sira kelen de ye. Sɛbɛ sɛnɛɛta 23 fɔlɔ 28 ma ye tiɲɛ sira de ye, min bɛ daminɛ ni 23 ye ka ban ni 23 ye.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Khaolo ea pele ho ea ho ea leshome ke eona ea pele ho mela e meraro ea boporofeta bukeng ea Matheu. Likhaolo tse leshome, li lateloa ke likhaolo tse leshome le metso e ’meli, tse lateloang ke likhaolo tse tšeletseng. Tšenolo e re tsebisa hore libuka tsohle tsa Bibele li kopana ’me li fella bukeng ea Tšenolo, ka hona libuka tsohle tsa Bibele li boetse li kopana ’me li fella ho Matheu. Matheu, joaloka sefahleho sa tau ea moloko oa Juda, o supa boporofeta ba Mesia bo leshome le metso e ’meli bo ikhethileng, ’me litemana tseo tse leshome le metso e ’meli li hlahisa matšoao a tsela a nalane ea Mamillere le a ba likete tse lekholo le mashome a mane a metso e mene. Joalokaha buka ea Tšenolo e qala ka tšenolo ea Jesu Kreste, Matheu khaolo ea pele e hlahisa tšenolo ea Jesu Kreste e hokahanang le bophelo le bopaki ba Moshe, le nalane ea Mohanyetsi oa Kreste, ha e ntse e supa likarolo tse tharo tsa kereke e hlōlang, joalo ka ha li emeloa ke moprofeta, moprista le morena.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

Matius memulakan dengan penyataan Yesus Kristus dalam konteks perjanjian Allah dengan suatu umat pilihan. Dari Abraham hingga Daud ada empat belas keturunan, dari Daud hingga pembuangan ke Babel ada empat belas keturunan, dan dari Babel hingga Kristus ada lagi empat belas keturunan. Salasilah Kristus dalam Matius selaras dengan Musa, kerana Musa ialah alfa bagi Kristus, omega. Kehidupan Musa yang seratus dua puluh tahun selaras dengan seratus dua puluh tahun masa percubaan dalam sejarah Nuh. Oleh itu, perjanjian Nuh dihubungkan dengan perjanjian suatu umat pilihan. Seratus dua puluh tahun Musa melambangkan tiga tempoh empat puluh tahun yang berakhir dengan Musa membunuh orang Mesir itu pada penghujung empat puluh tahun yang pertama, dan anak sulung, Firaun serta tenteranya dibunuh pada penghujung tempoh empat puluh tahun yang kedua. Tempoh empat puluh tahun yang kedua berakhir pada suatu pemberontakan di Kadesh, dan tempoh empat puluh tahun yang ketiga berakhir pada pemberontakan Kadesh yang kedua. Ketiga-tiga garis nubuatan bagi alfa berakhir di Kadesh, dan ketiga-tiga garis nubuatan salasilah Matius berakhir pada Daud, pembuangan ke Babel, dan Utusan perjanjian.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

Ha alpha ba Moses ne omega ba Kristo rra tshwanetse mmogo, go nna le basupi ba le barataro ba Kadeshe, e leng 1863 le molao wa Sontaga. Leloko la ga Mathaio le baya kgosi Dafita kwa Kadeshe, e leng fa Adventisime ya botlhanogi e isiwang kwa Babelona, fa Kristo a tlhomamisa kgolagano le ba ba dikete di le lekgolo le masome a mane le bonè. Ka go baya Dafita kwa molaong wa Sontaga, mosupi wa bobedi wa ga Dafita o a tlhomiwa, ka Dafita e le mongwe wa baemedi ba le bararo ba batho ba ba simolotseng go direla fa ba ne ba na le dingwaga di le masome a mararo. Kristo, Dafita, Josefa le Hesekiele botlhe ba simolotse tiro ya bone ba le dingwaga di le masome a mararo. Mmogo, ba bane ba ba neng ba le dingwaga di le masome a mararo ba ba simolotseng go direla ba emela kopanyo ya Bomodimo le botho, fa kereke e e lwelang e fetolwa go nna kereke e e fentšeng. Kereke eo e bopiwa ka moporofeti, moperesiti le kgosi. Phetogo eo e tshwaiwa kwa molaong wa Sontaga, o gape e leng Kadeshe, ka jalo Dafita mo leloking la ga Mathaio o tsamaisana le Dafita wa dingwaga di le masome a mararo.

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

Agu miakum aduanan no ne Abraham apam no mfe ahanan aduasa no hyia mu, na ɛne ɔsɔfo bi mfe ne Daniel 12:11 afe apem ahanu aduɔkron (1290) no nso hyia. Asɛmkrataa a edi hɔ no mu no, yebesusuw saa Mesia nkɔmhyɛ dumien no mu biara a ɛwɔ Mateo nhoma no mu no ho. Nea edi kan no, yɛrehu nkɔmhyɛ nhama abiɛsa a ɛwɔ Mateo mu; etire 1 kosi 10, afei etire 11 kosi 22, na afei 23 kosi 28.

“For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

“Untuk suatu waktu sesudah kekecewaan pada tahun 1844, aku memang berpegang, bersama-sama dengan umat Advent, bahwa pintu belas kasihan pada waktu itu telah tertutup untuk selama-lamanya bagi dunia. Pendirian ini diambil sebelum penglihatan pertamaku diberikan kepadaku. Terang yang diberikan Allah kepadaku itulah yang membetulkan kekeliruan kami, dan memampukan kami melihat kedudukan yang benar.

“I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

“Ndzi ha ri mupfumeri eka dyondzo ya nyangwa lowu pfaleriweke, kambe a hi hi mianakanyo leyi hina hi nga sungula hi tirhisa rito rero ha yona kumbe leyi ri tirhisiwaka ha yona hi lava va ndzi kanetaka.

“There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

“ထိုအခါ နောဧ၏ခေတ်၌ ပိတ်ထားသောတံခါးတစ်ခု ရှိခဲ့သည်။ ထိုအချိန်တွင် ရေလွှမ်းမိုးဘေး၏ရေထဲတွင် ပျက်စီးသွားခဲ့သော အပြစ်ရှိသောလူမျိုးမှ ဘုရားသခင်၏ ဝိညာဉ်တော် ဆုတ်ခွာသွားခြင်းတစ်ရပ် ရှိခဲ့သည်။ ‘ငါ၏ဝိညာဉ်သည် လူနှင့် အစဉ်အမြဲ မတော်မတရား မပြင်းပြမည်; အကြောင်းမူကား သူလည်း အသားပဲ ဖြစ်၏။ သို့ရာတွင် သူ၏နေ့ရက်များသည် တစ်ရာနှစ်ဆယ်နှစ် ဖြစ်လိမ့်မည်’ (ကမ္ဘာဦး 6:3) ဟု ဘုရားသခင်ကိုယ်တော်တိုင် နောဧအား ထိုပိတ်ထားသောတံခါး၏ သတင်းစကားကို ပေးတော်မူခဲ့သည်။”

“There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

“Ho bile le monyako o koetsoeng mehleng ea Abrahama. Mohau o ile oa khaotsa ho rapella baahi ba Sodoma, ’me bohle haese Lota, hammoho le mosali oa hae le barali ba hae ba babeli, ba ile ba timetsoa ke mollo o ileng oa theoloa leholimong.

“There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

“Ho ne ho e-na le monyako o koetsoeng mehleng ea Kreste. Mora oa Molimo o ile a phatlalatsa ho Bajuda ba sa lumeleng ba moloko oo, ‘Ntlo ea lōna e siuoe ho lōna e le lesupi’ (Matheu 23:38).”

“Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth’ (Revelation 3:7).

“Bebaliki ke noka ya ntango kino na mikolo ya nsuka, nguya yango moko oyo ezangi nsuka esakolaki na nzela ya Yoane: ‘Talá makambo oyo alobi ye oyo azali Mosantu, ye oyo azali Solo, ye oyo azali na fungola ya Davidi, ye oyo afungolaka mpe moto moko te akangaka; mpe akangaka mpe moto moko te afungolaka’ (Emoniseli 3:7).”

“I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

“Ndzi kombisiwile hi xivono, naswona ndza ha pfumela leswaku a ku ri ni nyangwa lowu pfariweke hi 1844. Hinkwavo lava voneke ku vonakala ka marungula ya ntsumi yo sungula ni ya vumbirhi, kutani va ala ku vonakala koloko, va siyiwile emunyameni. Kutani lava va ku amukeleke naswona va amukele Moya lowo Kwetsima loyi a fambisanaka ni ku twarisiwa ka rungula leri humaka etilweni, kutani endzhaku va tshika ripfumelo ra vona naswona va vula leswaku ntokoto wa vona a ku ri ku xisiwa, hi ku endla tano va arile Moya wa Xikwembu, naswona a wu nga ha hambeti wu va khongotela.

“Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

“Mereka yang tidak melihat terang itu tidak menanggung kesalahan karena menolaknya. Hanya golongan yang telah menghina terang dari surga itulah yang tidak dapat dijangkau oleh Roh Allah. Dan golongan ini mencakup, sebagaimana telah saya nyatakan, baik mereka yang menolak menerima pekabaran itu ketika disampaikan kepada mereka, maupun mereka yang, sesudah menerimanya, kemudian meninggalkan iman mereka. Mereka ini mungkin memiliki suatu bentuk kesalehan, dan mengaku sebagai pengikut Kristus; tetapi karena tidak mempunyai hubungan yang hidup dengan Allah, mereka akan ditawan oleh tipu daya Iblis. Kedua golongan ini diperlihatkan dalam penglihatan itu—mereka yang menyatakan bahwa terang yang telah mereka ikuti adalah suatu khayalan, dan orang-orang fasik dari dunia ini yang, setelah menolak terang itu, telah ditolak oleh Allah. Tidak ada acuan kepada mereka yang belum melihat terang itu, dan karena itu tidak bersalah karena menolaknya.” Selected Messages, buku 1, 62, 63.

“It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

“Adalah mereka yang oleh iman mengikuti Yesus dalam pekerjaan besar pendamaian itu yang menerima faedah pengantaraan-Nya bagi pihak mereka, sedangkan mereka yang menolak terang yang menyingkapkan pekerjaan pelayanan ini tidak memperoleh manfaat daripadanya. Orang-orang Yahudi yang menolak terang yang diberikan pada kedatangan Kristus yang pertama, dan enggan percaya kepada-Nya sebagai Juruselamat dunia, tidak dapat menerima pengampunan melalui Dia. Ketika Yesus pada kenaikan-Nya masuk dengan darah-Nya sendiri ke dalam tempat kudus surgawi untuk mencurahkan ke atas murid-murid-Nya berkat-berkat pengantaraan-Nya, orang-orang Yahudi ditinggalkan dalam kegelapan yang sepenuhnya untuk meneruskan korban-korban dan persembahan-persembahan mereka yang sia-sia. Pelayanan lambang-lambang dan bayang-bayang telah berakhir. Pintu yang melaluinya dahulu manusia memperoleh jalan masuk kepada Allah tidak terbuka lagi. Orang-orang Yahudi telah menolak untuk mencari Dia melalui satu-satunya jalan yang olehnya pada waktu itu Ia dapat ditemukan, yaitu melalui pelayanan di tempat kudus di surga. Oleh sebab itu mereka tidak menemukan persekutuan dengan Allah. Bagi mereka pintu itu telah tertutup. Mereka tidak memiliki pengetahuan tentang Kristus sebagai korban yang sejati dan satu-satunya pengantara di hadapan Allah; karena itu mereka tidak dapat menerima faedah pengantaraan-Nya.

“The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

“Keadaan orang Yahudi yang tidak percaya menggambarkan keadaan mereka yang lalai dan tidak percaya di antara orang-orang yang mengaku sebagai orang Kristen, yang dengan sengaja tidak mau mengetahui pekerjaan Imam Besar kita yang penuh belas kasihan. Dalam pelayanan lambang, ketika imam besar masuk ke tempat yang maha kudus, seluruh Israel diwajibkan berkumpul di sekitar tempat kudus dan dengan cara yang paling khidmat merendahkan jiwa mereka di hadapan Allah, supaya mereka menerima pengampunan atas dosa-dosa mereka dan tidak dilenyapkan dari antara jemaat. Betapa lebih penting lagi pada Hari Pendamaian antitipe ini agar kita memahami pekerjaan Imam Besar kita dan mengetahui kewajiban-kewajiban yang dituntut dari kita.”

“Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘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.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

“Batho ba ka se gane tlhokomediso eo Modimo a ba romelang yona ka kutlwelobotlhoko ba sa otlhaiwe. Mo metlheng ya ga Noa, molaetsa o ne wa romelwa go tswa legodimong go ya lefatsheng, mme poloko ya bone e ne e ikaegile ka tsela e ba ileng ba tshwara molaetsa oo ka yone. Ka ntlha ya gore ba ne ba gana tlhokomediso eo, Mowa wa Modimo wa tlosiwa mo lotsong lo lo nang le boleo, mme ba nyelela mo metsing a Morwalela. Mo nakong ya ga Aborahame, kutlwelobotlhoko e ne ya khutsa go rapela badudi ba molato ba Sodoma, mme botlhe kwa ntle ga Lote le mosadi wa gagwe le barwadi ba gagwe ba babedi ba ne ba jewa ke molelo o o neng wa romelwa go tswa legodimong. Go ntse jalo le mo metlheng ya ga Keresete. Morwa Modimo o ne a bolelela Bajuda ba ba sa dumeleng ba moloko oo a re: ‘Ntlo ya lona e tlogetswe e le kgakgabalo mo go lona.’ Mathaio 23:38. A lebeletse kwa metlheng ya bofelo, One Maatla a a sa Lekanyegeng a bua jaana malebana le bao ba ‘sa amogelang lorato lwa boammaaruri, gore ba tle ba bolokwe’: ‘Ka ntlha ya moo Modimo o tla ba romela tsietso e e maatla, gore ba dumele maaka; gore botlhe ba tle ba atlholwe ba ba sa dumelang boammaaruri, mme ba natefelwa ke tshiamololo.’ 2 Bathesalonika 2:10–12. Jaaka ba gana dithuto tsa Lefoko la Gagwe, Modimo o a ba tlogela ka go ba tlosetsa Mowa wa Gagwe, mme o ba lesa mo tsietsong e ba e ratang.” The Great Controversy, 430, 431.