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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Two

Buku Joel dan Gereja Masehi Advent Hari Ketujuh Laodikia - Nomor Dua

Number Two

នំរូពីរ

Author

Jeff Pippenger

Published

December 2, 2025

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> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> “Ndzi langutele hi ku navela lokukulu nkarhi lowu swiendlakalo swa siku ra Pentekosta swi nga ta tlhela swi humelela hi matimba lama tlulaka swinene lawa ya kombisiweke hi nkarhi wolowo. Yohane u ri, ‘Ndzi vone ntsumi yin’wana yi xika hi le tilweni, yi ri ni matimba lamakulu; kutani misava yi voningiwe hi ku kwetsima ka yona.’ Kutani, tanihi le nkarhini wa Pentekosta, vanhu va ta twa ntiyiso wu vulavuriwa eka vona, un’wana ni un’wana hi ririmi rakwe.

> “God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> “மெய்யாகவே அவருக்கு சேவை செய்ய விரும்பும் ஒவ்வொரு ஆவியிலும் தேவன் புதிய ஜீவனை ஊதிவிட முடியும்; வேதியிலிருந்து எடுத்த உயிருள்ள நிலக்கரியால் உதடுகளைத் தொடந்து, அவைகளை அவருடைய ஸ்தோத்திரத்தில் வாக்குத்திறமுள்ளவைகளாக்கவும் முடியும். தேவனுடைய வார்த்தையின் அதிசயமான சத்தியங்களை அறிவிக்க ஆயிரக்கணக்கான சத்தங்கள் வல்லமையால் நிரப்பப்படும். தடுக்கித் தடுமாறும் நாவு அவிழ்க்கப்படும்; பயந்துள்ளவர்கள் சத்தியத்திற்காக தைரியமான சாட்சியைச் சுமக்க வல்லவர்களாக்கப்படுவார்கள். கர்த்தர் தம்முடைய ஜனங்களுக்கு ஆத்தும ஆலயத்தை ஒவ்வொரு அசுத்தத்திலிருந்தும் சுத்திகரிக்க உதவி செய்து, அவர் பொழியப்படும் காலத்தில் அவர்கள் பிந்திய மழையில் பங்குபெறத்தக்கபடி அவரோடு இத்தனை நெருக்கமான இணைப்பை நிலைநிறுத்தும்படி அருள்கூருவாராக.” Review and Herald, July 20, 1886.

Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.

Pentekoste, apabila dipertimbangkan sebagai suatu perayaan TUHAN, tidak dapat dipisahkan daripada Paskah, perayaan roti tidak beragi, persembahan buah sulung, dan perayaan minggu-minggu. Pentekoste ialah suatu jangka masa, walaupun ia juga merupakan suatu titik waktu. Inilah sebabnya ia disebut “musim Pentekosta.” Musim itu bermula dengan kematian, penguburan, dan kebangkitan Kristus. Setelah kenaikan-Nya, Kristus memulakan empat puluh hari pengajaran peribadi yang diikuti oleh sepuluh hari di bilik atas, tempat kesatuan dicapai. 9/11 memulakan suatu tempoh yang berakhir pada undang-undang Ahad di Amerika Syarikat. Undang-undang Ahad itu dilambangkan oleh hari Pentekosta sebagai suatu titik waktu; suatu titik waktu yang telah didahului oleh suatu jangka masa yang bermula pada 9/11. Dari 9/11 hingga undang-undang Ahad, “musim Pentekosta” itu diulangi.

Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.

Peter menerangkan bahwa gejala mukjizat berupa “lidah-lidah api” itu bukanlah kebodohan karena mabuk, melainkan suatu penggenapan dari kitab Yoel, karena suatu pertikaian telah diajukan terhadap pekabaran itu. “Lidah-lidah” melambangkan penyampaian suatu pekabaran, dan api melambangkan Roh Kudus. Pekabaran Pentakosta melambangkan perpaduan keilahian (Allah adalah api yang menghanguskan) dengan kemanusiaan lidah itu. Sebagaimana Petrus melambangkan seratus empat puluh empat ribu pada masa hujan akhir, demikian pula orang-orang Yahudi yang suka berbantah-bantah melambangkan suatu umat perjanjian lama yang sedang dilewati tepat pada saat hujan akhir sedang dicurahkan.

> And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. Acts 2:4–15.

> Мөн тэд бүгд Ариун Сүнсээр дүүрч, Сүнс тэдэнд айлдахыг өгснөөр өөр өөр хэлээр ярьж эхлэв. Иерусалимд тэнгэрийн доорх бүх үндэстнээс ирсэн сүсэгт иудей хүмүүс оршин сууж байлаа. Энэ мэдээ түгмэгц олон түмэн цугларч, хүн бүр тэдний өөрийнх нь хэлээр ярьж байгааг сонсоод алмайран будилжээ. Тэд бүгд гайхаж, биширч, бие биедээ, «Харагтун, ярьж буй эдгээр хүмүүс чинь бүгд галилчууд биш бил үү? Тэгвэл бид яаж хүн бүр төрсөн өөрийнхөө хэлээр сонсоно вэ? Партчууд, мидичүүд, еламчууд, Месопотамид, Иудейд, Каппадокид, Понтод, Азид, Фригид, Памфилид, Египетэд, Кирений хавийн Ливийн нутагт суугчид, Ромоос ирсэн хүмүүс, иудейчүүд болон итгэлийг хүлээн авсан хүмүүс, критчүүд ба арабууд бид тэднийг Бурханы агуу үйлсийг бидний хэлээр ярьж байгааг сонсож байна» гэж байв. Тэд бүгд гайхаж, эргэлзэн, бие биедээ, «Энэ юуг илтгэнэ вэ?» гэцгээв. Харин зарим нь дооглон, «Эдгээр хүмүүс шинэ дарсанд согтжээ» гэв. Гэвч Петр арван нэгэнтэй хамт босож, дуу хоолойгоо өргөн, тэдэнд ийн хэлэв: «Иудейн эрчүүд ээ, Иерусалимд оршин суугч та бүгд ээ, үүнийг мэдэгтүн, миний үгийг анхааран сонсогтун. Учир нь эдгээр хүмүүс та нарын бодож байгаачлан согтсон бус; өдрийн гурав дахь цаг болж байгаа төдий юм.» Үйлс 2:4–15.

Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.

Peter o hlalosa Pentekosta e le phethahatso ea buka ea Joele. O etsa joalo ka boporofeta ha lefatše lohle le emeloa, hobane temaneng eo ho boleloa hore bamameli ba ne ba tsoile “lichabeng tsohle tse tlas’a leholimo.” Ka 9/11 lefatše le ile la bonesoa ka khanya ea Kreste, ’me hape ka molao oa Sontaha ba likete tse lekholo le mashome a mane a metso e mene ba tla bonahatsa khanya ea Kreste ka ho phethahala ha ba phahamisoa e le folakha pontšong ka pel’a lefatše lohle. Nako ea Pentekosta e qalile ka 9/11, ’me e fela ka molao oa Sontaha.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.

> “Tidak seorang pun di antara kita akan pernah menerima meterai Allah selama tabiat kita masih mempunyai satu noda atau cemar padanya. Terserah kepada kitalah untuk memperbaiki segala kecacatan dalam tabiat kita, untuk mentahirkan bait jiwa daripada setiap kenajisan. Kemudian hujan akhir akan turun ke atas kita sebagaimana hujan awal telah turun ke atas murid-murid pada Hari Pentakosta.

> “We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …

> “Mitin dinga kichi nawá a'si doro site milingindini. Aníbi tiri mitin doborokangda a'bri mi aníbi ‘sama, aroŋa, kanga, mikronggija, aro dokgipa’ ong·a ine u·ija. Da·o ong·enggipa somoion Bebeko Agangfoani ku·rachakaniko knachakna nangchongmotani ong·a: ‘Angoni waalchi nirikgimin goldko brena, maikai na·a gamchatgipa ong·na man·gen; aro gisimgipa cholonko donnabo, maikai na·a gan·gimin ong·na man·gen, aro nang·ni donggijagipaoni skangchi shame nikna gita ong·jawa; aro nang·ni mikrongo mikchi salako tobo, maikai na·a nikna man·gen.’ …”

> “It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.

> “An ka tawh chuan keini leh kan fate chu khawvêl atanga bawlhhlawh nei loh tûrin kan invên a ngai a ni. An ka tawh chuan kan nungchang puante chu kan sawifai a, Berâmno thisenah chuan var taka kan siam a ngai a ni. An ka tawh chuan chapona, thinur, leh thlarau lama thahnemngai lohna chu kan hneh a ngai a ni. An ka tawh chuan kan harh chhuak a, nungchang inrem famkimna atân hma la taka bei tûra tihpumkhata kan siam a ngai a ni. ‘Tûnlai hian a Aw ringin in lo ngaih chuan, in thinlungte tihsak hauh suh u.’ Kan dinhmun chu hrehawm tak a ni a, kan Lal lo lang tûr chu nghâk chungin, en ringawt chungin kan awm a ni. Khawvêl chu thimah a awm. ‘Mahse nangni unaute,’ tiin Paula’n a sawi, ‘chu ni chuan rûk angin a lo thleng tûrin thimah in awm lo.’ Thim ata êng a chhuahtir, lungngaihnain hlimna a lo kalpui, chauhna atangin chawlhna a pe tûr hi nghâktu, thlîrna nei thlarau atân Pathian tum reng a ni.”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

> “Ñimara, wawanaka, jach’a wakicht’asiñ luräwinjja lurapxtaxa? Khitinakatï akapachampi mayachasisipki ukanakajja akapachan molde apsusipki, ukhamaraki animalan chimpu katuqañataki wakicht’asipki. Khitinakatï jupanak pachpar jan atiniskapki, Dios nayraqatan alt’asipki, ukat cheqa aru ist’asaw ajayunakap q’umachasipki, ukanakajja alajjpachan molde katuqasipki, ukhamaraki Diosan sellopa paranakapan katoqañataki wakicht’asipki. Kunapachatï kamachixa mistuni ukat chimpu luratäni ukhajja, jupanakan sarnaqäwipajja wiñayatak q’uma ukhamarak jan q’añuchata qheparani.”

> “Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.

> “ताहे आं तैयारी करबाक समय अछि। परमेश्‍वरक छाप कदापि कोनो अशुद्ध पुरुष वा स्‍त्रीक ललाट पर नहि राखल जाएत। ई कदापि कोनो महत्‍वाकांक्षी, संसार-प्रेमी पुरुष वा स्‍त्रीक ललाट पर नहि राखल जाएत। ई कदापि मिथ्‍या जिह्वा वा कपटी हृदयवला पुरुष वा स्‍त्रीक ललाट पर नहि राखल जाएत। सभ जे छाप प्राप्‍त करैत छथि, हुनका परमेश्‍वरक समक्ष निष्‍कलंक होएब आवश्यक अछि—स्‍वर्गक पात्र। आगाँ बढ़ू, हमर भाइसभ आ बहिनीसभ। एहि समय हम एही बिन्‍दुसभ पर संक्षेपे लिखि सकैत छी, केवल तैयारीक अनिवार्यता दिस अहाँक ध्‍यान आकृष्ट करैत। अपनहि लेल धर्मशास्‍त्रसभक खोज करू, जाहि सँ अहाँ वर्तमान घड़ीक भयावह गाम्‍भीर्यकेँ बुझि सकू।” Testimonies, volume 5, 214, 216.

Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.

Di sinilah Sister White mengenal pasti Pentakosta sebagai suatu titik masa, selaras dengan undang-undang Ahad di Amerika Syarikat, “apabila dekri itu dikeluarkan.” Namun demikian, walaupun beliau menandai undang-undang Ahad dan Pentakosta sebagai suatu titik masa, pekabarannya yang menyeru kepada persediaan mengenal pasti suatu tempoh yang mendahului undang-undang Ahad sebagai dilambangkan oleh musim Pentakosta. Undang-undang Ahad ialah ujian Sabat hari ketujuh, dan tempoh dari 9/11 hingga kepada undang-undang Ahad boleh dikenal pasti sebagai “hari persediaan Tuhan” yang bersifat simbolik. Persediaan mendahului ujian.

The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.

“ភ្លៀងចុងក្រោយនឹងធ្លាក់មកលើ” មនុស្សមួយសែនសែសិបបួនពាន់ ដូចដែល “ភ្លៀងដំបូងបានធ្លាក់មកលើពួកសិស្សនៅថ្ងៃបុណ្យទី៥០” ពិតប្រាកដ។ រយៈពេលដែលត្រូវបានតំណាងថាជារដូវបុណ្យទី៥០ បានចាប់ផ្ដើមដោយការប្រោះមួយ នៅពេលដែលព្រះគ្រីស្ទបានត្រឡប់មកពីការឡើងស្ថានសួគ៌របស់ព្រះអង្គ។

> And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

> Le morago ga go bua jalo, a budulela mo go bona, mme a ba raya a re, Amogelang Mowa o o Boitshepo. Johane 20:22.

His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.

Mpwemu wakwe wukwata Mupashi wa Mushilo, kabili mpwemu ni co cileta ukupanga iciunda ca fyebo. Yesu e Cebo, kabili mpwemu wakwe uletwala Mupashi wa Mushilo ukupitila mu kupela kwe Cebo cakwe. Mpwemu ni yo yaletele umubili wa Adamu ku mweo, kabili mpwemu ni yo ileta ku mweo impanga yakwe Ezekieli iya mafupa ayuma aya bafwa abashukushiwe.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> “Ngito ya Kristo ya kupemela wanafunzi wake Roho Mtakatifu, na ya kuwapatia amani yake, ilikuwa kama matone machache kabla ya manyunyu mengi ambayo yangetolewa siku ya Pentekoste.” *Spirit of Prophecy*, juzuu la 3, 243.

At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.

Mathomong a sehla sa Pentekoste “phefumoloho” ea Kreste e ile ea nea barutuoa Moya o Halalelang, empa ba bang ba ile ba belaela.

> But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.

> Tetapi Tomas, seorang daripada kedua belas itu, yang disebut Didimus, tidak bersama-sama mereka ketika Yesus datang. Maka murid-murid yang lain berkata kepadanya, Kami telah melihat Tuhan. Tetapi katanya kepada mereka, Jikalau aku tidak melihat pada tangan-Nya bekas paku itu, dan menaruh jariku ke dalam bekas paku itu, serta mencucukkan tanganku ke dalam lambung-Nya, sekali-kali aku tidak akan percaya. Yohanes 2:24, 25.

The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.

Nako ya Bopentekoste ebandisaki eleko ya “mimekano,” kobanda na mpema ya Klisto mpe na matata ya ntembe ya Tomasi. Matata ya Tomasi na ebandeli ezali elembo ya matata ya Bayuda na suka ya eleko ya Bopentekoste. Klisto apesaki bayekoli Liloba na Ye mpe Molimo Mosantu na ebandeli, mpe bayekoli bapesaki mokili Liloba mpe Molimo Mosantu na suka ya eleko ya Bopentekoste.

The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.

Kerja yang telah dilaksanakan oleh Kristus ketika Dia menghembusi para murid merupakan suatu kesaksian kedua tentang pekerjaan yang sama yang baru sahaja Dia laksanakan bersama para murid di jalan ke Emaus.

> And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …

> O ne ga diragala, ge ba sa ntse ba buisana mmogo ba bile ba sekaseka dilo tseo, Jesu ka boene a ba atamela, mme a tsamaya le bone. Mme matlho a bone a ne a thibilwe gore ba se ka ba mo lemoga. …

> Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.

> Lalu Ia berkata kepada mereka, “Hai orang-orang bodoh, dan yang lamban hati untuk mempercayai segala sesuatu yang telah dikatakan para nabi! Bukankah Kristus harus menderita semuanya itu dan masuk ke dalam kemuliaan-Nya?” Maka mulai dari Musa dan semua nabi, Ia menjelaskan kepada mereka dalam seluruh Kitab Suci hal-hal mengenai diri-Nya. Lalu mereka mendekati kampung yang mereka tuju; dan Ia berbuat seolah-olah hendak meneruskan perjalanan-Nya. Tetapi mereka mendesak Dia, katanya, “Tinggallah bersama-sama dengan kami, sebab hari telah menjelang malam dan matahari hampir terbenam.” Maka Ia masuk untuk tinggal bersama-sama dengan mereka. Dan terjadilah, ketika Ia duduk makan dengan mereka, Ia mengambil roti, mengucap berkat, memecah-mecahkannya, lalu memberikannya kepada mereka. Maka terbukalah mata mereka dan mereka mengenal Dia; tetapi Ia lenyap dari pandangan mereka. Kata mereka seorang kepada yang lain, “Bukankah hati kita berkobar-kobar di dalam kita, ketika Ia berbicara dengan kita di tengah jalan, dan ketika Ia membuka Kitab Suci kepada kita?” Lukas 24:15, 16, 25–32.

Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.

Sama seperti Yesus “duduk makan” di Emaus, sesudah itu Ia makan bersama para murid. Dalam kedua peristiwa itu, tindakan makan ditampilkan. Bersama-sama, keduanya menunjukkan bahwa permulaan masa Pentakosta ditandai oleh hembusan Roh Kudus dan juga oleh makan. Peristiwa-peristiwa pembukaan itu menimbulkan suatu pertentangan antara satu golongan yang percaya dan satu golongan yang ragu-ragu. Makan, penganugerahan Roh Kudus, dan pembukaan Kitab-Kitab Suci itu mencakup kenyataan bahwa Kristus memulai pengajaran-Nya dengan “Musa dan segala nabi.” Pengajaran Kristus disampaikan dengan mengambil garis nubuatan Musa dan menyelarakannya dengan garis-garis semua nabi, di sini sedikit dan di sana sedikit.

On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.

၉/၁၁ တွင် ဟေဇကေလ ကျမ်း အခန်း ၃၇ ၌ ဖော်ပြထားသော သေ၍ ခြောက်သွေ့နေသော အရိုးများအပေါ် လေမျက်နှာလေးပါး၏ အသက်ရှူသက်ဝင်မှုသည် မှုတ်သွင်းခဲ့သည်။ ထိုအချိန်တွင် ၁၈၄၀ ပြည့်နှစ် ဩဂုတ်လ ၁၁ ရက်နေ့၌ ဆင်းသက်လာကာ ပထမကောင်းကင်တမန်၏ သတင်းစကားကို အာဏာပေးခဲ့သော ကောင်းကင်တမန်အားဖြင့် ပုံဆောင်ပြထားသကဲ့သို့၊ ဗျာဒိတ်ကျမ်း ၁၈ ၏ ကောင်းကင်တမန်သည်လည်း စားသောက်ရမည့် သတင်းစကားတစ်ရပ်နှင့်အတူ ဆင်းသက်လာခဲ့သည်။ ထိုနည်းတူ ပင်တေကုတ္တေပွဲကာလ အစတွင် တပည့်တော်များသည်လည်း စားသောက်ခဲ့ကြသည်။ သောမသည် မယုံကြည်လိုသောအချက်က သတင်းစကားကို မိတ်ဆက်တင်ပြသောအခါ လှုပ်ခတ်မှုတစ်ရပ်ကို အမှတ်အသားပြုထားကြောင်း ဖော်ထုတ်ပြသည်။

Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.

Mengenai runtuhnya Menara Kembar pada 11/9, kita diberitahu bahwa Tuhan bangkit untuk “mengguncangkan bangsa-bangsa dengan dahsyat.” Penting untuk diingat bahwa suatu “guncangan” di antara umat Allah terjadi melalui mereka yang melawan suatu pekabaran kebenaran. Ada “guncangan-guncangan” yang bersifat eksternal, tetapi guncangan-guncangan internal di dalam gereja terjadi dalam konteks suatu pekabaran yang sedang disampaikan.

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.

> “Ndzi vutisile nhlamuselo ya ku tsekatseka loku ndzi a ndzi ku vonile, kutani ndzi kombisiwile leswaku a ku ta vangiwa hi vumbhoni byo kongoma lebyi vitaniweke hi xitsundzuxo xa Mbhoni ya Ntiyiso eka Valaodikiya. Leswi swi ta khumba mbilu ya loyi a byi amukelaka, kutani swi ta n’wi yisa eku tlakuseni ka mpimo ni ku humeseni ka ntiyiso lowo kongoma. Van’wana a va nge byi rhwali vumbhoni lebyi byo kongoma. Va ta pfukela byona, naswona hi swona leswi swi nga ta vanga ku tsekatseka exikarhi ka vanhu va Xikwembu.

> “I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.

> “Saya melihat bahwa kesaksian Saksi yang Benar itu belum diindahkan bahkan setengahnya pun. Kesaksian yang khidmat itu, yang padanya nasib jemaat bergantung, telah dipandang remeh, kalau bukan sama sekali diabaikan. Kesaksian ini harus mengerjakan pertobatan yang mendalam; semua yang sungguh-sungguh menerimanya akan menaatinya dan akan disucikan.” Early Writings, 271.

The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.

Go “šikinyega” ga baka ke bao ba ganetšago go tlišetšwa ga molaetša wa Laodikea. Sister White o hlaola molaetša wa Jones le Waggoner wa 1888 e le molaetša wa Laodikea.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Pesan yang telah diberikan kepada kita melalui A. T. Jones dan E. J. Waggoner adalah pesan Allah kepada jemaat Laodikia, dan celakalah siapa pun yang mengaku percaya kepada kebenaran, namun tidak memantulkan kepada orang lain sinar-sinar yang dikaruniakan Allah.” The 1888 Materials, 1053.

The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.

Penentangan terhadap pekabaran Laodikia menimbulkan suatu penggoncangan, dan Sister White menyelaraskan pekabaran tahun 1888 dengan turunnya malaikat dalam Wahyu delapan belas.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> “Go gana go lesa go tlogela dikgopolo tse di neng di setse di amogetswe pele, le go amogela boammaaruri jono, go ne go le kwa motheong wa karolo e kgolo ya kganetso e e neng ya bonagala kwa Minneapolis kgatlhanong le molaetsa wa Morena ka bana ba ga Waggoner le Jones. Ka go tsosa kganetso eo, Satane o ne a atlega mo go thibeleng batho ba rona, ka selekanyo se segolo, maatla a a kgethegileng a Mowa o O Boitshepo a Modimo a neng a eletsa thata go ba naya one. Mmaba o ne a ba thibela go bona bokgoni joo bo ka bong bo ne bo le jwa bone mo go isang boammaaruri kwa lefatsheng, jaaka baaposetole ba ne ba bo rerile morago ga letsatsi la Pentekosete. Lesedi le le tshwanetseng go bonesa lefatshe lotlhe ka kgalalelo ya lone le ne la ganediwa, mme ka tiro ya bana ba rona ka borona le nnile, ka selekanyo se segolo, le thibetswe gore le se ka la fitlha mo lefatsheng.” Selected Messages, buka 1, 235.

The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?

കർത്താവിന്റെ പെന്തെക്കോസ്ത് കാലത്തിന്റെ ആരംഭത്തിൽ തോമാവിന്റെ സംശയം—പെന്തെക്കോസ്ത് നാളിൽ എത്തിയ സന്ദേശത്തിനെതിരായ കലഹത്തെ മുൻകൂട്ടി സൂചിപ്പിച്ചതുപോലെ—1888-ൽ ജോൺസും വാഗ്‌ഗണറും ലാവൊദിക്യാ സഭയ്ക്കു മുന്നിൽ അവതരിപ്പിച്ച സന്ദേശത്തിനെതിരെ എഴുന്നേറ്റ് എതിർത്തപ്പോൾ സെവൻത്ത്-ഡേ അഡ്വെന്റിസത്തിന്റെ നേതൃത്വത്തിൽ ഉണ്ടായ കുലുക്കത്തെയും മുൻകൂട്ടി സൂചിപ്പിച്ചു. 1888-ൽ വെളിപ്പാട് പതിനെട്ടിലെ മഹാബലമുള്ള ദൂതൻ തന്റെ മഹത്വംകൊണ്ട് ഭൂമിയെ പ്രകാശിപ്പിക്കേണ്ടതിന്നു ഇറങ്ങി; എന്നാൽ, പ്രധാനമായും ആ നേതാക്കൾ മുൻകൂട്ടി രൂപപ്പെട്ട അഭിപ്രായങ്ങളെ മാറ്റിവെക്കാൻ മനസ്സില്ലാതിരുന്നതുകൊണ്ടു കോരഹ്, ദാഥാൻ, അബീരാം എന്നിവരുടെ കലഹം വീണ്ടും ആവർത്തിക്കപ്പെട്ടു. തോമാവും, പെന്തെക്കോസ്തിൽ ഉണ്ടായിരുന്ന യെഹൂദ്യരും, മോശെയുടെ കാലത്തെ കോരഹിന്റെ കലഹവും, 1888-ലെ കലഹവും എല്ലാം ചേർന്ന്—യോവേലിന്റെ പ്രകാരം കാഹളം ഊതപ്പെടേണ്ടതായിരുന്ന—9/11-നെ മുൻകൂട്ടി സൂചിപ്പിക്കുന്നു. യെശയ്യാവിന്റെ പ്രകാരം, ആ കാഹളം ദൈവത്തിന്റെ ജനത്തിന്റെ പാപങ്ങളെ വെളിപ്പെടുത്തേണ്ടതിന്നു ഊതപ്പെട്ടു; അങ്ങനെ അത് 1888-നെയും ലാവൊദിക്യാവിലേക്കുള്ള സന്ദേശത്തെയും മുൻകൂട്ടി സൂചിപ്പിക്കുന്നു. “പഴയ പാതകളിലേക്കു” മടങ്ങിവരുവാൻ കാഹളം ഊതുന്ന യിരെമ്യാവിന്റെ കാവൽക്കാരൻ, യെശയ്യാവു കാഹളമായി തന്റെ ശബ്ദം ഉയർത്തുന്നതുമായി ഒത്തുനിൽക്കുന്നു. യിരെമ്യാവിന്റെ കാവൽക്കാരൻ ഹബക്കൂക്കിന്റെ കാവൽക്കാരൻ തന്നെയാകുന്നു; തന്റെ ചരിത്രത്തിലെ വാദപ്രതിവാദത്തിൽ തന്റെ നിലപാട് എന്തായിരിക്കും എന്നു ചോദിക്കുന്നവൻ.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Ndzi ta yima entsindza wa mina, ndzi tlhela ndzi tiveka ehenhla ka xihondzo, ndzi rindza ku vona leswi a nga ta byela swona eka mina, ni leswi ndzi nga ta swi hlamula loko ndzi tshinyiwa. Habakuki 2:1.

The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.

Lentšu “reproved” le ra gore “kgalemeditšwe goba ngangišitšwe,” gomme le šišinya potšišo, gobane temana ye e latelago e nea karabo.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> ພຣະອົງຊົງຕອບແກ່ຂ້າພະເຈົ້າ ແລະຕັດວ່າ, “ຈົ່ງຂຽນນິມິດນັ້ນໄວ້ ແລະເຮັດໃຫ້ແຈ້ງຊັດເທິງແຜ່ນຈາລຶກ ເພື່ອວ່າຜູ້ທີ່ອ່ານຈະໄດ້ແລ່ນ.” ຮາບາກຸກ 2:2

The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.

“Perbahasan” atau goncangan yang bermula sebagai penggenapan sejarah Millerite ialah pekabaran William Miller beserta kaedah-kaedah penafsirannya terhadap nubuat, berhadapan dengan para ahli teologi Protestanisme. Perbahasan dalam sejarah Millerite bermula dengan pengesahan pekabaran Millerite pada 11 Ogos 1840, apabila tidak ada “pribadi yang kurang daripada Yesus Kristus sendiri” turun dengan sebuah kitab kecil yang harus diambil dan dimakan oleh Yohanes. Pertikaian para penjaga dalam Habakuk, keraguan Tomas, pemberontakan tahun 1888, pemberontakan Korah, pertikaian tentang kemabukan pada hari Pentakosta—semuanya menjadi saksi kepada suatu perbahasan yang bermula pada 9/11. Kontroversi yang sedang diperdebatkan itu ialah mengenai pekabaran hujan akhir, yang mula mencurah sedikit demi sedikit pada 9/11.

The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.

Karabo mo go Habakuke jo bo ileng jwa dira gore ba-Millerite ba tlhagise chate ya 1843 bo amana le tlhabologo ya ditlhopha tse pedi tsa baobamedi tse di emetsweng ke Kora le badirimmogo le ene kgatlhanong le Moshe; ke Thomase le barutwa ba bangwe; kganetsano ya Bajuta ya botagwa ka Pentekosete, boeteledipele jwa Adventism ka 1888; Baporotesetanta kgatlhanong le ba-Millerite ka 1844 le makgarebe a dieleele le a botlhale a October 22, 1844.

On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.

નવેમ્બર 9/11એ ખ્રિસ્તે પોતાના શિષ્યો પર પવિત્ર આત્માનો શ્વાસ ફૂંક્યો, પૂર્ણ વરસાટ પહેલાં થોડા ટીપાંરૂપે, જે રવિવારના કાયદા સમયે થવાનો હતો. ત્યારબાદ તેણે તેમની સમજ પ્રબોધિત કરી કે તેઓ “પંક્તિ ઉપર પંક્તિ” કરતાં શરૂ થતો ભવિષ્યવાણીનો સંદેશ સમજી શકે, અને મૂસા પાસેથી શરૂઆત કરીને તે શિષ્યોને યિરમિયાહના પ્રાચીન માર્ગો તરફ પાછા દોરી ગયો, જ્યાં તેઓ ચેતવણીનો રણકાર કરનાર તુરી ફૂંકવા અભિષિક્ત થયા હતા. 9/11 પર ખ્રિસ્તનો શ્વાસ યહેઝ્કેલ અને યોહાનના ચાર પવનોમાંથી આવ્યો હતો, અને તે લાવદિકેયાનો સંદેશ હતો, જે “સીધી સાક્ષી” છે, અને જેને પ્રતિકાર કરવામાં આવે ત્યારે ધ્રુજારી ઉત્પન્ન થાય છે. 1888 કોરાહ, દાથાન અને અબીરામના બળવોનું પ્રતીક છે, કારણ કે માત્ર સંદેશ જ નામંજૂર થતો ન હતો, પરંતુ તેઓ પસંદ કરેલા ચોકીદારો પણ, જેઓ તુરીને નિશ્ચિત ધ્વનિ આપી રહ્યા હતા.

Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.

Ellen White telah menulis bahawa “goncangan yang telah aku lihat” itu “akan disebabkan oleh kesaksian yang terus terang yang ditimbulkan oleh nasihat Saksi Yang Benar kepada orang-orang Laodikia.” Mesej 1888 ialah kesaksian yang terus terang itu, dan kedua-dua 1888 serta 9/11 menandai turunnya malaikat dalam Wahyu 18.

> “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

> “Kwaisabu wa m̄tandzũ ũpaswa kubebwa kwa makanisa maitũ na taasisi zetu, nĩguo kuamsha arĩa mararĩte.”

> “When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

> “Apabila firman Tuhan dipercayai dan ditaati, kemajuan yang tetap akan dicapai. Marilah kita sekarang melihat betapa besarnya kebutuhan kita. Tuhan tidak dapat menggunakan kita sampai Ia menghembuskan kehidupan ke dalam tulang-tulang yang kering. Aku mendengar perkataan yang diucapkan: ‘Tanpa gerakan Roh Allah yang mendalam atas hati, tanpa pengaruh-Nya yang memberi hidup, kebenaran menjadi huruf yang mati.’” Review and Herald, 18 November 1902.

At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.

នៅថ្ងៃទី ៩/១១ សារទៅកាន់សម័យឡាវដីសេបានឈានដល់ការបំពេញយ៉ាងពេញលេញរបស់វា ខណៈដែលការហៅចុងក្រោយទៅកាន់ប្រជារាស្ត្រនៃព្រះ ដែលធ្លាប់ស្ថិតនៅក្រោមសម្ពន្ធមេត្រីចាស់ បានចាប់ផ្តើមត្រូវបានប្រកាសឡើង។ នៅពេលនោះហើយដែល Sister White បានកត់សម្គាល់ថា៖ «ត្រូវតែផ្ដល់សក្ខីភាពត្រង់ទៅកាន់ពួកជំនុំ និងស្ថាប័នរបស់យើង ដើម្បីដាស់ឲ្យអ្នកដែលកំពុងដេកលក់ភ្ញាក់ឡើង»។ សារឡាវដីសេបានចាប់ផ្ដើមនៅពេលដែលទេវតានៃវិវរណៈ ជំពូក ១៨ បានចុះមកនៅថ្ងៃទី ៩/១១ ដែលមានន័យថា នៅថ្ងៃទី ៩/១១ សារទៅកាន់ពួកអាដវេនទីស្ទថ្ងៃទីប្រាំពីរ សម័យឡាវដីសេ គឺ ហើយនៅតែជា «ចូរភ្ញាក់ឡើង»។ យ៉ូអែលបានបង្គាប់ដល់ពួកស្រវឹងឲ្យភ្ញាក់ឡើង នៅខទី ៥ នៃជំពូកទី ១។ ថ្ងៃទី ៩/១១ សម្គាល់ការមកដល់នៃរយៈពេលសាកល្បងចុងក្រោយសម្រាប់សាសនាអាដវេនទីស្ទ ហើយវាតំណាងឲ្យបញ្ជារបស់យ៉ូអែលឲ្យភ្ញាក់ឡើង។ ការចាប់ផ្ដើមនៃរដូវប៉ង់ទីកុស្ត ចាប់ផ្ដើមដោយការភ្ញាក់ឡើងរបស់ប្រជារាស្ត្រព្រះនៅថ្ងៃទី ៩/១១ ហើយបញ្ចប់ដោយការបំពេញនៃពាក្យប្រៀបប្រដូចអំពីព្រហ្មចារីដប់នាក់ មុនពេលច្បាប់ថ្ងៃអាទិត្យ។

The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.

Ho tsosoa ha 9/11 ke pitso ho moloko oa ho qetela oa sechaba sa selekane se leng bokoenehing. Ho tsosoa hona hang pele ho molao oa Sontaha ho koala monyako holim’a sechaba sa pele sa selekane. Tšimoloho le qetello lia tšoana, ’me ka Phupu 2023 lipaki tse peli tsa Tšenolo ea leshome le motso o mong li ile tsa tsosoa mabapi le bofetoheli ba boprofeta ba la 18 Phupu, 2020. Ho tsosoa ha bohareng ho emeloa ke bofetoheli, hoo ho supang 9/11 e le tlhaku ea pele ea alfabeta ea Seheberu, la 18 Phupu, 2020 e le tlhaku ea leshome le metso e meraro, ’me molao oa Sontaha e le tlhaku ea mashome a mabeli a metso e ’meli le ea ho qetela ea alfabeta ea Seheberu. Tlhaku ea mashome a mabeli a metso e ’meli e emela kopano ea bomolimo le botho e phethahatsoang qetellong ho ea ho qetela ha litsoho tseo tse tharo.

The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.

Tuhan “menghembuskan hidup ke dalam tulang-tulang yang kering” pada 9/11, sama seperti Ia menghembuskan Roh Kudus ke atas para murid pada permulaan periode Pentakosta. Para murid setelah kenaikan-Nya melambangkan mereka yang menerima Roh Kudus, dan yang sesudah itu pengertiannya akan Firman nubuat dibukakan melalui metodologi “baris demi baris.” Penerimaan Roh Kudus itu terjadi ketika sedang menyantap suatu hidangan, sebab makan secara rohani menuntut agar engkau memakan daging dan meminum darah Yesus, yang adalah Firman.

The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.

Para pemberontak yang bergabung dengan Korah, Datan, dan Abiram melambangkan (sebagaimana juga kepemimpinan Adventisme pada tahun 1888) golongan yang menimbulkan goncangan dengan menentang pekabaran sangkakala yang mengenali dosa-dosa umat Allah, sementara pada saat yang sama juga menyerukan suatu kembali kepada jalan-jalan lama, yaitu kebenaran-kebenaran dasar yang dilambangkan oleh “tujuh kali” dalam Imamat dua puluh enam. Sangkakala itu memanggil kepada kebangunan dan reformasi sekaligus. Permata-permata nubuatan Miller yang pertama, dan juga yang pertama ditolak oleh Adventisme, melambangkan permulaan dan pengakhiran gerakan Millerit. Permulaan dan pengakhiran pekabaran malaikat pertama sebagaimana diberitakan oleh kaum Millerit ditandai oleh “tujuh kali” Musa. Pada mulanya hal itu diterima, pada akhirnya hal itu ditolak. Oleh penolakan itu, Yehezkiel menggambarkan Adventisme sebagai suatu lembah tulang-tulang kering yang mati. Masa dari 1863 hingga kepada undang-undang hari Minggu di Amerika Serikat adalah lembah penglihatan, menurut Yesaya dua puluh dua, tetapi merupakan lembah tulang-tulang kering yang mati menurut Yehezkiel. Kedua lembah nubuatan itu selaras dengan lembah Yosafat dalam kitab Yoel, yang oleh Yoel juga dikenali sebagai lembah keputusan.

With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.

Ka tuma ia kine ki la kan bia suk manin, a dot ina pehpen mekamwomw pwe ia duen me pwe ni 9/11 puk en Joel wia mehn kapasen nsensuwed me Peter kileledi ni Pentikost? Se pahn song en kahrehda mekanosou kan nan luhwen likau pwukat.

> “(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)

> “(ꯅꯣꯚꯦꯝꯕꯔ 5, 1892ꯗ ꯑꯦꯗꯦꯂꯦꯗ, ꯁꯥꯎꯊ ꯑꯣꯁ꯭ꯇ꯭ꯔꯦꯂꯤꯌꯥꯗꯒꯤ, ‘ꯏꯁꯠꯇ ꯅꯦꯐ꯭ꯌꯨ ꯑꯃꯁꯨꯡ ꯅꯤꯁ, ꯐ꯭ꯔꯦꯡꯛ ꯑꯃꯁꯨꯡ ꯍꯦꯇꯤ [Belden]ꯗ ꯏꯔꯥꯏꯕꯥ।’)”

> “When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.

> “Holong u sual na deiphuhtîrtîr che u ni leh, Minneapolis-a sualna zawng zawng chu a nih ang ngei angin, Pathianin a hmuh angin i hmu ang. He khawvêlah hian ka hmuh leh loh pawhin, eng mah vâng lova lungngaihna leh manganna leh ka thlarau-a phurritna na bring chhuak chu ka ngaihdam che tih chiang takin hre rawh. Mahse i thlarau tâna, i tân thi tawh Amah avângin, i sualna i hmuh a, i puang chhuah ka duh che. Pathian Thlarau dodâltute nên i in zawm takzet a ni. Lalpan Upa Jones leh Waggoner te hmangin a thawk a nih tihfinfiahna i mamawh zawng zawng kha i nei tawh; nimahsela êng chu i lo dawng lo va; tin, rilru hriatna i lo pawmte, thutak dodâla thu i lo sawi tâkte hnuah pawh, i tihsual a ni tih puang tûrin i inpeih lo, hêng mite hian Pathian hnên ata thuchah an nei tih pawh, tin, thuchah leh thuchah hrilhtute pahnihte i tih nep avângin i puang ngam lo.”

> “Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

> “Ne mame dɛn nyinaa mu da mehuu sɛ yɛn nkurɔfo mu wɔ wɔn ho akokoduru a ɛyɛ den ne wɔn ani a wɔmmpɛ sɛ wɔgye na wɔka hann to mu te sɛ nea edaa adi wɔ Minneapolis no. Wɔakyerɛ me sɛ kuw no mu obiara a ɔkuraa honhom a edaa adi wɔ nhyiam no mu no rennya hann a emu da hɔ bio da sɛ obehu nokware a ɛsom bo a wɔde fi soro brɛɛ wɔn no, gye sɛ wɔbrɛ wɔn ahantan ase na wɔka wɔn ho asɛm sɛ na ɛnyɛ Onyankopɔn Honhom na ɛkanyan wɔn, na mmom adwemmɔne ahyɛ wɔn adwene ne wɔn koma ma. Awurade pɛɛ sɛ ɔbɛn wɔn, sɛ ɔhyira wɔn na ɔsa wɔn yare fi wɔn akyigyinaso mu, nanso wɔanyɛ aso. Honhom koro no ara na ɛkanyan wɔn, honhom a ɛhyɛɛ Kora, Datan, ne Abiram no. Israelfo no mu mmarima no sii wɔn bo sɛ wobegyina adanse biara a ɛbɛkyerɛ sɛ wɔayɛ mfomso so, na wɔkɔɔ so ara wɔ wɔn asetram a ɛne wɔn atuatew mu, kosi sɛ wɔtwee nnipa pii kɔkaa wɔn ho.”

> “Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.

> “Bano e ne e le bo-mang? E ne e se ba fokolang, e ne e se ba hlokang tsebo, e ne e se ba sa bonesetsoang. Borabeleng boo ho ne ho e-na le likhosana tse makholo a mabeli le mashome a mahlano tse neng li tumme ka phuthehong, banna ba tummeng. Bopaki ba bona e ne e le bofe? ‘phutheho eohle e halalela, e mong le e mong oa bona, ’me Jehova o har’a bona: joale ke ka baka la’ng le iphahamisetsa holim’a phutheho ea Jehova?’ [Numere 16:3]. Ha Kore le metsoalle ea hae ba timela tlas’a kahlolo ea Molimo, batho bao ba neng ba ba thetsitse ha baa ka ba bona letsoho la Jehova mohlolong ona. Phutheho eohle hoseng ho hlahlamang ea qosa Moshe le Arone, ea re, ‘Le bolaile batho ba Jehova’ [temana 41], ’me lefu la seoa la e-ba holim’a phutheho, ’me ba fetang likete tse leshome le metso e mene ba timela.”

> “When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.

> “Bila aku berniat untuk meninggalkan Minneapolis, malaikat Tuhan berdiri di sisiku dan berkata: ‘Jangan demikian; Allah mempunyai suatu pekerjaan bagimu untuk dilakukan di tempat ini. Bangsa itu sedang mengulangi pemberontakan Korah, Datan, dan Abiram. Aku telah menempatkan engkau pada kedudukanmu yang semestinya, yang tidak akan diakui oleh mereka yang tidak berada dalam terang; mereka tidak akan mengindahkan kesaksianmu; tetapi Aku akan menyertai engkau; kasih karunia-Ku dan kuasa-Ku akan menopang engkau. Bukan engkau yang mereka hina, melainkan para utusan dan pekabaran yang Kukirim kepada umat-Ku. Mereka telah menunjukkan penghinaan terhadap firman Tuhan. Iblis telah membutakan mata mereka dan menyesatkan pertimbangan mereka; dan jikalau setiap jiwa tidak bertobat dari dosa mereka ini, yakni kemandirian yang tidak dikuduskan ini yang menghina Roh Allah, mereka akan berjalan dalam kegelapan. Aku akan memindahkan kaki pelita dari tempatnya kecuali mereka bertobat dan berbalik, supaya Aku menyembuhkan mereka. Mereka telah mengaburkan penglihatan rohani mereka. Mereka tidak menghendaki agar Allah menyatakan Roh-Nya dan kuasa-Nya; karena mereka memiliki roh ejekan dan muak terhadap firman-Ku. Sikap sembrono, perbuatan remeh, senda gurau, dan canda dijalankan setiap hari. Mereka tidak menetapkan hati mereka untuk mencari Aku. Mereka berjalan dalam percikan api yang mereka nyalakan sendiri, dan jikalau mereka tidak bertobat mereka akan dibaringkan dalam dukacita. Beginilah firman Tuhan: Berdirilah pada pos tugasmu; sebab Aku menyertai engkau, dan tidak akan meninggalkan engkau atau mengabaikan engkau.’ Perkataan-perkataan dari Allah ini tidak berani kuabaikan.”

> “Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.

> “Utla ho khantša kwa Battle Creek ka mahaladi a hlakilego, a phadimago; eupša ke mang mo go bao ba ilego ba tšea karolo kopanong ya Minneapolis yo a tlilego seetšeng gomme a amogela mahumo a humilego a therešo ao Morena a ba rometšego wona go tšwa legodimong? Ke bomang bao ba ilego ba sepela ka go boloka mogato ka mogato le Moetapele, Jesu Kriste? Ke bomang bao ba dirilego boipobolo bjo bo tletšego ka phišego ya bona ye e fošagetšego, bofofu bja bona, mona wa bona le dipelaelo tše mpe, go gana ga bona therešo? Ga go le o tee; gomme ka baka la go hlokomologa ga bona sebaka se se telele go amogela seetša, se ba tlogetše kgole ka morago; ga se ba gola mogau-ng le tsebong ya Kriste Jesu Morena wa rena. Ba paletšwe ke go amogela mogau wo o bego o hlokega wo ba ka bego ba bile le wona, gomme wo o ka bego o ba dirile banna ba maatla maitemogelong a bodumedi.”

> “The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.

> “Boemo bo ileng ba tšewa Minneapolis bo ne bo bonahala e le tšitiso e sa hlōloeng e ileng ea ba koalla ka tekanyo e khōlō har’a ba belaelang, ba botsang lipotso, hammoho le ba hanang ’nete le matla a Molimo. Ha koluoa e ’ngoe e fihla, bao e leng khale ba hanyetsa bopaki bo bokelletsoeng holim’a bopaki ba tla boela ba lekoe lintlheng tseo ba ileng ba hloleha ho tsona ka ho bonahalang hakana, ’me ho tla ba thata ho bona ho amohela se tsoang ho Molimo le ho hana se tsoang matleng a lefifi. Ka baka leo tsela ea bona e le ’ngoe e bolokehileng ke ho tsamaea ka boikokobetso, ba etsetsa maoto a bona litsela tse otlolohileng, esere ba holofetseng ba khelohela thōko ho tsela. Ho etsa phapang eohle hore na re phela le bo-mang, hore na ke le batho ba tsamaeang le Molimo, ba mo lumelang le ba mo tšepang, kapa le batho ba latelang bohlale boo ba nahanang hore ke ba bona, ba tsamaea leseling la litlhase tsa ho hotetsa ha bona.”

> “The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.

> “ꞌMasa, tlhokomelo le tiro tse di neng di tlhokega go fedisa tlhotlheletso ya bao ba dirileng kgatlhanong le boammaaruri e nnile tatlhegelo e e boitshegang; gonne re ka bo re ne re setse re le dingwaga di le mmalwa kwa pele mo kitsong ya semowa; mme meya e le mentsi, e le mentsi thata e ka bo e okeditswe mo kerekeng fa bao ba neng ba tshwanetse go bo ba tsamaya mo leseding ba ka bo ba tsweletse go itse Morena, gore ba tle ba itse gore go tswa ga Gagwe go baakantswe jaaka moso. Mme fa tiro e ntsi jalo e tshwanetse go dirisiwa gone mo kerekeng go fedisa tlhotlheletso ya badiri ba ba emeng jaaka lobota lwa keranete kgatlhanong le boammaaruri jo Modimo a bo romelang batho ba Gagwe, lefatshe le tlogelwa mo lefifing le le lekanang.”

> “God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.

> “Modimo o ne a rerile gore balebedi ba tsoge, gomme ka mantšu a kopanego ba tšweletše molaetša wo o tiilego, ba lla phalafala ka modumo wo o hlakilego, gore setšhaba ka moka se kitimele boemong bja sona bja mošomo gomme se dire karolo ya sona mo modirong wo mogolo. Ke moka seetša se sengwe se matla, se se hlakilego sa morongwa yola yo mongwe yo a theogago legodimong a na le maatla a magolo, nkabe se tladitše lefase ka letago la gagwe. Re šaletše morago ka nywaga; gomme bao ba emego bofofung gomme ba šitišitšego tšwelopele ya molaetša wona woo Modimo a bego a rerile gore o tšwele pele go tšwa kopanong ya Minneapolis bjalo ka lebone le le tukago, ba tshwanetse go ikokobetša dipelo tša bona pele ga Modimo gomme ba bone le go kwešiša kamoo mošomo o šitišitšwego ka gona ke bofofu bja monagano wa bona le thatafalo ya dipelo tša bona.”

> “Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.

> “Go awara pii akiik a kii gootibii’igaadean onjidaan omaa gagwejigaadeg, miinawaa gagwejigaadeg aagwiing onjidaan akiing; miinawaa zhaagwagak gaye ezhi-webadizid waa-izhichigewad waabang messejiaag, gagwejigaadeg ezhi-bekwaadiziwad, maaba ezhi-ayaad. Mii dash Jiimaanidoo Gichi-Manidoo—miinawaa gagwejigaadeg ezhi-gikenimaagwaad omazina’iganing ozhitoon, miinawaa gagwejigaadeg ezhi-boonitoowaad gagwejigaadeg gaa-ayaawaad gagwejigaadeg ji-odaapinamowaad. Aaniin gagwejigaadeg gaa-odaapinamowaad o’ow gagwejigaadeg gaa-giizhigong izhinikaadeg, mii go ji-maajaawaad gagwejigaadeg gagwejigaadeg gagwejigaadeg ji-gashkitoowaad ji-maamawi-ayaawaad Gichi-Manidoon. Mii go ji-mino-manji’idiwaad gaa-izhinamowaad Gichi-Manidoo, miinawaa ji-mooshkinewaad miigwechiwendamowin ji-izhichigewaad ogii-zhawenjigewin. Mii dash gagwejigaadeg, gagwejigaadeg gagwejigaadeg endaayang, miinawaa gagwejigaadeg gagwejigaadeg gagwejigaadeg gagwejigaadeg gagwejigaadeg gaa-izhiwebak, debwe ji-ikidoog ashid Christ gaa-ayaad dash omaa gaa-ikidoog awenenan gaa-ikidowaad ji-Gichi-Manidoo owiiji’iweyaa, gagwejigaadeg gagwejigaadeg gagwejigaadeg gaa-izhi-anishinaabewiziwaad gagwejigaadeg gagwejigaadeg gagwejigaadeg, onji gagwejigaadeg gaa-debwe’waasiwaad. Mii sa gagwejigaadeg gaa-da-aakoziwaad waaseyaabik oji-makakwaning, miinawaa gagwejigaadeg gaa-gichi-inendagwaad onji Gichi-Manidoo ogii-izhichigewin, miinawaa odinwewin gaa-debwe’waasiwaad ogii-onji-mamaanda’owin miinawaa gagwejigaadeg gagwejigaadeg gaa-izhichigewaad gagwejigaadeg debwewin mazina’igan, iniw anami’e-messejiaag gaa-giizhigong gaa-gagwejitoowaad ji-wiindamawaad ininiwag oji—debwewin ji-onji-gashkigwaad, Christ orendaagwakonigewin.” The 1888 Materials, 1066–1070.

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