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

Buka ea Joele le Kereke ea Masala ea Laodisea ea Letsatsi la Bosupa — Nomoro ea Mashome a Mane

Number Forty

លេខ សែសិប

Author

Jeff Pippenger

Published

February 3, 2026

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Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.

Peter secara simbolis berada di Caesarea Philippi pada jam ketiga, dalam perjalanannya menuju Caesarea Maritima dan jam kesembilan. Menurut Matius dan Markus, enam hari kemudian, Peter, James, dan John berada di Gunung Transfigurasi. Lukas mengatakan delapan hari, di antara Panium dan Gunung itu. Dari gerbang-gerbang neraka, di Caesarea Philippi, sampai kepada kematian salib, dengan suatu persinggahan di sepanjang jalan di Gunung Transfigurasi. Tiga langkah dari Panium menuju hukum hari Minggu. Caesarea pada permulaan, Gunung di tengah, dan Caesarea pada akhir. Neraka pada permulaan, kematian pada akhir, dengan kemuliaan Allah di tengah. Suatu pemberontakan alfa yang dilambangkan oleh gerbang-gerbang neraka dan suatu pemberontakan omega yang dilambangkan oleh kematian Anak Allah.

Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.

Caesarea Philippi ialah asasnya, kerana di situlah Kristus mengenal pasti Batu Karang yang di atasnya Dia akan membina gereja-Nya. Gunung Transfigurasi ialah langkah yang kedua, tempat bait suci itu disempurnakan dan batu penjuru puncak diletakkan. Langkah penghakiman yang ketiga di salib menyusul sesudah itu.

> And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.

> គាត់មានព្រះបន្ទូលទៅកាន់ពួកគេថា៖ «ខ្ញុំប្រាប់អ្នករាល់គ្នាជាប្រាកដថា ក្នុងចំណោមអ្នកដែលឈរនៅទីនេះ មានខ្លះនឹងមិនសាករសជាតិនៃសេចក្តីស្លាប់ឡើយ ដរាបទាល់តែពួកគេបានឃើញព្រះរាជាណាចក្ររបស់ព្រះ បានមកដោយព្រះចេស្ដា»។ ហើយក្រោយពីប្រាំមួយថ្ងៃ ព្រះយេស៊ូវបាននាំពេត្រុស យ៉ាកុប និងយ៉ូហានទៅជាមួយ ហើយនាំពួកគេឡើងទៅលើភ្នំខ្ពស់មួយ ដាច់ដោយឡែកពីអ្នកដទៃ ដោយនៅតែពួកគេប៉ុណ្ណោះ ហើយព្រះអង្គត្រូវបានប្រែរូបនៅចំពោះមុខពួកគេ។ សម្លៀកបំពាក់របស់ព្រះអង្គក៏ភ្លឺចាំង សស្គុសលើសលប់ដូចព្រិល ដល់ថ្នាក់គ្មានអ្នកបោកសម្លៀកបំពាក់ណាម្នាក់នៅលើផែនដីអាចធ្វើឲ្យសដូច្នោះបានឡើយ។ រួចអេលីយ៉ាបានបង្ហាញខ្លួនដល់ពួកគេ ជាមួយនឹងម៉ូសេ ហើយពួកគេកំពុងសន្ទនាជាមួយព្រះយេស៊ូវ។

> And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

> Peter a arabae aroka ka Jisus, “Bichenggipa, anchingni iano ong∙ani namgipa; aro chingni sakgni tabernacle dakna on∙bo: nangna baako, Mose-na baako, aro Elias-na baako.”

> For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.

> စကားပြောရမည်ကို သူမသိခဲ့။ အကြောင်းမူကား သူတို့သည် အလွန်ကြောက်ရွံ့လျက်ရှိကြ၏။ ထိုအခါ မိုးတိမ်တစ်ခုက သူတို့ကို လွှမ်းမိုးအုပ်မိုးလေ၏။ မိုးတိမ်ထဲမှ အသံတော်တစ်ပါးထွက်၍၊ “ဤသူသည် ငါ၏ ချစ်သားဖြစ်၏။ သူ၏စကားကို နားထောင်ကြလော့” ဟု မိန့်တော်မူ၏။ ထိုနောက် ချက်ချင်းပင် သူတို့သည် ပတ်လည်ကို ကြည့်ရှုကြသောအခါ မည်သူကိုမျှ မမြင်ရတော့ဘဲ၊ ယေရှုတစ်ပါးတည်းသာ သူတို့နှင့်အတူ ရှိတော်မူ၏။ ထို့နောက် တောင်ပေါ်မှ ဆင်းလာကြစဉ်၊ မိမိတို့မြင်တွေ့ခဲ့သည့်အရာများကို လူတစ်ဦးတစ်ယောက်အားမျှ မပြောကြရန်၊ လူသားသည် သေခြင်းမှ ထမြောက်တော်မမူမီတိုင်အောင်၊ သူတို့ကို ပညတ်တော်မူ၏။ ထိုစကားကို သူတို့သည် မိမိတို့အတွင်း၌ ထိန်းသိမ်းထားကြပြီး၊ သေခြင်းမှ ထမြောက်ခြင်း၏ အနက်သည် အဘယ်သို့ဖြစ်မည်နည်းဟု အချင်းချင်း မေးမြန်းဆွေးနွေးကြ၏။ မာကု ၉:၁–၁၀။

At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.

Fa thabeng, Petro o sisinya go agela Moshe, Keresete le Elija motlaagana.

> “Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’

> “Musa akwati kufi, nambo Mikaele akwisile panshi no kumupela bumi ilyo umubili wakwe taulabola. Satana ayeseshe ukukwata umubili, no kuti ni wakwe; lelo Mikaele aabushishe Musa no kumutwala ku muulu. Satana aalandile nanshiku ku fipondo pa Mulungu, no kumusumina ukuti tali uwololoke mu kuleka ifyakulya fyakwe ukumusenda ukufuma kuli ena; lelo Kristu taakalipile umulwani wakwe, nangu cibe ukuti kwali mu kwesha kwakwe emo umubomfi wa Mulungu awile. Mu bufuke aamutwale kuli Wishi, no kuti, ‘Shikulu akukalipile.’”

> “Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.

> “Yesu akauambia wanafunzi Wake kwamba walikuwapo baadhi ya wale waliosimama pamoja Naye ambao hawataonja mauti hata watakapouona ufalme wa Mungu ukija kwa nguvu. Katika kubadilika sura kule ahadi hii ilitimizwa. Uso wa Yesu hapo ukabadilika na kung’aa kama jua. Mavazi Yake yalikuwa meupe na yenye kumetameta. Musa alikuwapo kuwakilisha wale watakaofufuliwa kutoka kwa wafu katika kutokea kwa Yesu kwa mara ya pili. Naye Eliya, ambaye alichukuliwa bila kuona mauti, aliwakilisha wale watakaobadilishwa wapate kutokufa katika kuja kwa Kristo mara ya pili, nao watachukuliwa kwenda mbinguni bila kuona mauti. Wanafunzi walitazama kwa mshangao na hofu ukuu mtukufu wa Yesu na lile wingu lililowatia uvuli, wakaisikia sauti ya Mungu katika ukuu wa kutisha, ikisema, ‘Huyu ni Mwanangu mpendwa; msikieni Yeye.’” Early Writings, 164.

The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.

Bukit Pemuliaan mengenal pasti tiga khemah. Khemah Musa pada permulaan Israel purba, khemah Kristus sebagaimana diwakili oleh penjelmaan-Nya, dan khemah yang ialah seratus empat puluh empat ribu sebagaimana diwakili oleh Elia. Seratus empat puluh empat ribu itu ialah mereka yang tidak merasai maut sehingga mereka melihat Kedatangan Kristus yang Kedua. Bukit itu sedang mengenal pasti titik ketika meterai itu dikenakan ke atas seratus empat puluh empat ribu itu.

The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.

Tabernakel bagi seratus empat puluh empat ribu itu didirikan dalam perayaan Pondok Daun yang antitipe. Gunung itu mengenal pasti mereka yang tidak mengalami maut, dan mengemukakan tiga saksi bahawa apabila mereka melihat kemuliaan Tuhan di gunung itu, itulah perayaan Pondok Daun yang antitipe.

They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.

Ba tsosiwa e le taberenakele ya Elia, e e simolotseng go agiwa gape ka 2023, fa Moshe le Elia ba ne ba tsosiwa. Sa ntlha ga bewa motheo, e leng one fela motheo o o ka bewa, mme motheo oo ke Keresete, leje la kgokgotshwane le la motheo. Morago ga moo ga bewa leje la setlhoa, le le emelang go tiisiwa ga ba ba dikete tsotlhe di le lekgolo le masome a manê a manê, jaaka go emetswe kwa Thabeng ya Phetogo ya Sefatlhego. Kwa Thabeng eo Petoro, Jakobe le Johane ba emela ba ba sa utlweng loso tatso ruri. Moragonyana Petoro o ne a kwala gore bogosi jwa baperesiti ke jwa ba ba kileng ba utlwa ka tatso gore Morena o molemo, le ba e neng e le ntlo ya semowa. Ba ne ba utlwa botshelo ka tatso, jalo ga ba utlwe loso tatso.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.

> Tšepaneng, ge le kile la latswa gore Morena o pelonomi. E a tlago go yena, bjalo ka leswika le le phelago, leo ruri le ilego la ganwa ke batho, eupša la hlaolwa ke Modimo, la ba la bohlokwa, le lena, bjalo ka maswika a a phelago, le agiwa ntlo ya semoya, boperisita bjo bokgethwa, gore le dire dihlabelo tša semoya, tše di amogelegago go Modimo ka Jesu Kriste. Ke ka baka leo go ngwadilwego le ka Lengwalong gwa thwe: Bonang, ke bea Tsione leswika la hlogokhutlo, le le kgethilwego, la bohlokwa; gomme yo a dumelago go yena a ka se ke a hlabja ke dihlong. 1 Petro 2:3–6.

The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.

Lefoko le le ranotsweng jaaka “go tlhakaneletsa” le raya “go tlhajwa ke ditlhong.” Masalela a emelwa ke Petere, mme boipelo jwa bone bo bapisiwa le ba ba ganetseng molaetsa wa pula ya morago. Senotlelo sa ba ba dikete tsotlhe di le lekgolo le masome a manè a le bonè, gonne Petere o ne a newa “dinotlelo” tsa bogosi, ke “lentswe la sekhutlo la botlhokwa” le le neng la bewa mo Sione. Lentswe leo le a gakgamatsa mo matlhong a basiami, mme ke lentswe la kgopišo mo matagweng a Eferaime.

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.

> ಬೆಟ್ಟಲು ಕಟ್ಟುವವರು ತಳ್ಳಿಹಾಕಿದ ಕಲ್ಲೇ ಮೂಲೆಯ ತಲೆಕಲ್ಲಾಯಿತು. ಇದು ಯೆಹೋವನ ಕೃತ್ಯ; ನಮ್ಮ ಕಣ್ಣಿಗೆ ಇದು ಅದ್ಭುತವಾಗಿದೆ. ಕೀರ್ತನೆಗಳು 118:22, 23.

Jesus commented on these verses in the conclusion of the parable of the vineyard.

Yesu a hlawhthlir hian heng changte chungchang a sawi a, hmangaih loh hmuna thawnthu khârnaah.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.

> Yesu berkata kepada mereka, “Tidakkah kamu pernah membaca dalam Kitab Suci: Batu yang telah dibuang oleh tukang-tukang bangunan, itulah yang telah menjadi batu penjuru; hal ini datangnya dari Tuhan, dan ajaib pada mata kita? Sebab itu Aku berkata kepadamu, Kerajaan Allah akan diambil daripadamu dan akan diberikan kepada suatu bangsa yang menghasilkan buah-buahnya. Dan barangsiapa jatuh ke atas batu ini, ia akan remuk; tetapi barangsiapa ditimpa batu ini, ia akan hancur luluh.” Ketika imam-imam kepala dan orang-orang Farisi mendengar perumpamaan-perumpamaan-Nya, mereka pun mengerti bahwa tentang merekalah Ia berbicara. Tetapi ketika mereka berusaha menangkap Dia, mereka takut kepada orang banyak, karena orang banyak menganggap Dia seorang nabi. Matius 21:42–46.

Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.

Sesiapa yang menerima pekabaran dasar itu akan diremukkan, karena Batu Karang itu ialah Kristus, dan pekerjaan Injil adalah untuk merendahkan manusia sampai ke debu.

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless.” Manuscript Releases, volume 20, 117.

> “Peb yog kev raug tsim txiaj los ntawm txoj kev ntseeg yog dab tsi? Nws yog Vajtswv tes haujlwm hauv kev muab neeg lub meejmom pov rau hauv hmoov av, thiab ua rau neeg yam uas tsis nyob hauv nws lub hwjchim yuav ua tau rau nws tus kheej. Thaum neeg pom lawv tus kheej txoj kev tsis muaj dabtsi, lawv thiaj npaj txhij yuav raug hnav Khetos txoj kev ncaj ncees. Thaum lawv pib qhuas thiab tsa Vajtswv siab tas hnub ntev, ces los ntawm kev ntsia ntsoov lawv tab tom raug hloov mus ua tib daim duab ntawd. Kev yug dua tshiab yog dab tsi? Nws yog kev qhia rau neeg paub tias nws tus kheej qhov xwm txheej tiag yog dab tsi, tias nyob hauv nws tus kheej nws tsis muaj nqis li.” Manuscript Releases, volume 20, 117.

Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.

Sesiapa yang menolak batu asas itu akan dibinasakan, sebagaimana yang berlaku kepada Israel purba dalam penggenapan penerapan Yesus terhadap perumpamaan kebun anggur. Orang Yahudi menolak Kristus, dan mereka juga menolak Musa, kerana jika mereka percaya kepada Musa, mereka juga akan percaya kepada Kristus. Mereka menolak hukum Tuhan, sambil mengajarkan sebagai doktrin perintah-perintah manusia. Kristus, Musa dan Hukum semuanya ialah lambang asas-asas, dan Kristus ialah satu-satunya asas yang dapat diletakkan, tetapi Kristus sebagai asas itu digambarkan dengan banyak lambang. Musa dan Hukum kedua-duanya ialah ilustrasi tentang hakikat ini. Kristus ialah satu-satunya asas, tetapi hal ini hanya bererti bahawa asas-asas lain dalam Firman nubuat-Nya hanyalah lambang bagi suatu aspek watak-Nya.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> Nok ka nongsengweiñ sa da ki briew hynrei tang kata kaba la buh lypa, kata ka long U Jisu Khrist. 1 Korinth 3:11.

Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.

Yesu ezali Liloba, mpe lokola ezali bongo, mibeko oyo ezali kati na Liloba na Ye emonisaka Ye moko. Yango wana nde Sœur White akomaki ete Mibeko Zomi ezali elilingi ya ezaleli ya Klisto. Azali Ya Liboso mpe Ya Nsuka, mpe ntango amonisami na lolenge oyo, emonisaka ete Klisto ntango nyonso azali kolakisa nsuka ya likambo moko elongo na ebandeli ya likambo yango. Lokola Liloba, Azali mpe “Bosolo,” mpe bosolo ezali etando ya bisakweli. Azali Nkosi ya libota ya Yuda ntango Azali kokanga elembo mpe kofungola elembo ya Liloba na Ye. Azali mpe libanga ya songe oyo ekómaka libanga ya motole. Libanga ya songe ezali kaka elilingi ya Ye lokola moboko, to lokola mokanda ya liboso ya liloba ya Baebele “bosolo.” Libanga ya motole ezali mosala ya motole likoló ya tempelo, mpe ntango etalisami na etando ya bosolo, libanga ya motole ezali na nguya koleka libanga ya songe mbala ntuku mibale na mibale. Oyo ezali ya kokamwa na miso ya baoyo basili komeka ete Nkolo azali malamu, ezali ndenge mibeko ya etando ya bosolo, ntango etandami elongo na libanga ya songe mpe libanga ya motole, emonisaka moko ya bafungola ya bisakweli oyo epesamaki epai ya Petelo.

The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.

Alpha, surat yang pertama, ialah satu, tetapi Omega, surat yang terakhir, ialah dua puluh dua. Permata-permata Miller bersinar seperti matahari, tetapi apabila orang penyapu kotoran itu menghimpunkan permata-permata itu, semuanya menjadi sepuluh kali lebih terang. Pengiktirafan bahawa pengakhiran suatu garis nubuatan adalah sama, tetapi lebih berkuasa daripada permulaan garis-garis nubuatan ialah “ajaib.” Hal itu merupakan suatu unsur dalam tabiat Kristus; itulah salah satu daripada kunci yang diberikan kepada Petrus untuk mengikat seratus empat puluh empat ribu.

Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.

“Rumah rohani” Petrus ialah peti dalam mimpi William Miller dan juga rumah perbendaharaan persepuluhan dan persembahan dalam kitab Maleakhi. Apabila tingkap-tingkap langit dibukakan, satu golongan dicampakkan keluar dari bilik itu, dan golongan yang satu lagi dicampakkan ke dalam peti itu serta diberikan pakaian seragam kain lenan putih milik gereja Allah yang berjaya.

> “Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.

> “Mmuae le phatlalatsa, batho ba Juda ba ne ba ikanne ho utlwa molao wa Modimo. Empa ha tshusumetso ya Esdrase le Nehemia e ne e tlositswe ka nakwana, ha eba le ba bangata ba ileng ba furalla Morena. Nehemia o ne a kgutletse Persia. Nakong ya ho ba sieo ha hae Jerusalema, bokgopo bo ile ba kena ka sephiri bo sokela ho senya setjhaba. Barapedi ba medimo ya bohata ha baa ka ba fumana feela sebaka motseng, empa ka boteng ba bona ba silafatsa le mabala a tempele ka boona. Ka manyalo a kopaneng, setswalle se ne se hlahisitswe pakeng tsa Eliashibe moprista e moholo le Tobia Moammone, sera se bohloko sa Iseraele. Ka baka la kopano ena e sa halaleleng, Eliashibe o ne a dumelletse Tobia ho lula phaposing e amanang le tempele, eo pejana e neng e sebediswa e le ntlo ya polokelo ya dikarolo tsa leshome le ya dinyehelo tsa batho.”

> “Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

> “Kerana kekejaman dan pengkhianatan bani Amon dan bani Moab terhadap Israel, Allah telah menyatakan melalui Musa bahawa mereka harus selama-lamanya dikecualikan daripada jemaat umat-Nya. Lihat Ulangan 23:3–6. Dengan mencabuli firman ini, imam besar telah mengeluarkan persembahan-persembahan yang disimpan di dalam bilik rumah Allah, untuk menyediakan tempat bagi wakil bangsa yang terkutuk ini. Tiada penghinaan yang lebih besar terhadap Allah dapat ditunjukkan selain daripada menganugerahkan kemurahan sedemikian kepada musuh Allah dan kebenaran-Nya ini.”

> “On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

> “Ngemuva kokubuya ePheresiya, uNehemiya wafunda ngalokhu kungcoliswa okunesibindi, wase ethatha izinyathelo ezisheshayo zokuxosha lowo ongene ngokungafanele. ‘Kwangidabukisa kakhulu,’ ememezela; ‘ngakho ngaliphonsa ngaphandle ekamelweni lonke ifenisha yasendlini kaThobiya. Ngase ngiyala, base behlanza amakamelo; ngase ngibuyisela khona futhi izitsha zendlu kaNkulunkulu, kanye nomnikelo wokudla nenhlaka emnandi.’”

> “Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.

> “Bukan sahaja bait suci itu telah dicemarkan, tetapi persembahan-persembahan juga telah disalahgunakan. Hal ini telah cenderung melemahkan kemurahan hati umat. Mereka telah kehilangan semangat dan kerajinan mereka, dan enggan membayar persepuluhan mereka. Perbendaharaan rumah TUHAN kurang dibekalkan; banyak penyanyi dan yang lain-lain yang dipekerjakan dalam pelayanan bait suci, kerana tidak menerima sokongan yang mencukupi, telah meninggalkan pekerjaan Allah untuk bekerja di tempat lain.

> “Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.

> “Nehemia mula bekerja untuk membetulkan penyalahgunaan ini. Dia mengumpulkan mereka yang telah meninggalkan pelayanan di rumah Tuhan, ‘dan menempatkan mereka pada tempatnya.’ Hal ini membangkitkan keyakinan dalam kalangan umat, dan seluruh Yehuda membawa ‘persepuluhan gandum, anggur baru, dan minyak.’ Orang-orang yang ‘dianggap setia’ dijadikan ‘bendahara atas perbendaharaan,’ ‘dan tugas mereka adalah membahagikan kepada saudara-saudara mereka.’” Prophets and Kings, 669, 670.

When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.

Apabila Nehemia “menghalau Tobia,” dia sedang melambangkan lebih awal Kristus yang mengusir para penukar wang dari bait yang sama itu. Bukan sekadar bait itu sahaja, melainkan bilik dalam bait itu tempat persepuluhan disimpan. Apabila Elyakim, orang Filadelfia itu, menggantikan Sebna, orang Laodikia itu, Sebna ialah bendahara yang dicampakkan ke tanah yang jauh.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.

> Ka jinga Gitelde Hinna der baahaagči, „Yabu, tere san sang-un erketü, ger-i činu medegči Šebna-yin deer очоод, inüe ögüle: ‘Či endü yuu-tei bügüi? Endü čamd ken bügüi, iigeed чи endü өөртөө bulšan uhaad, öndür deer өөртөө bulšan tseverlej, hadan dotor өөртөө oron ger siilev?’ Үзэгтүн, Ezen чамайг хүчирхэг цölgünөөр авч одoh bolno, үнэхээр чамайг бүрхэнэ. Тэр чамайг лавтайяа хүчтэйгээр эргүүлэн шидэж, уужim oron ruu бөмбөг мэт чулуудна. Тэнд чи үхэх болно, тэнд чиний алдарын тэрэгнүүд эзний чинь гэрийн ичгүүр болох болно. Би чамайг албан тушаалаас чинь зайлуулна, чиний зиндаанаас тэр чамайг буулгах болно.”

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.

> Na i gat hap long dispela de, bai mi singautim wokboi bilong mi, Eliakim, pikinini man bilong Hilkiah: Na bai mi pasim em long klos bilong yu, na strongim em long banis bilong yu, na bai mi putim gavman bilong yu long han bilong em: na em bai i stap papa bilong ol manmeri i stap long Jerusalem, na bilong haus bilong Judah. Na ki bilong haus bilong David bai mi putim long solda bilong em; olsem na em bai opim, na i no gat wanpela bai pasim; na em bai pasim, na i no gat wanpela bai opim.

> And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.

> Lalu Aku akan menancapkannya seperti paku pada tempat yang teguh; dan ia akan menjadi takhta kemuliaan bagi kaum keluarganya. Dan pada dia akan digantungkan seluruh kemuliaan kaum keluarganya, anak-anak dan keturunan, segala bejana yang kecil, dari bejana-bejana cawan sampai kepada segala bejana buyung. Pada hari itu, demikianlah firman TUHAN semesta alam, paku yang tertancap pada tempat yang teguh itu akan dicabut, akan ditebang dan akan jatuh; dan beban yang ada padanya akan dilenyapkan, sebab TUHAN telah mengatakannya. Yesaya 22:15–22.

In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.

Mo letsatsing leo Shebna, Molaodikia wa lešilo, a lelekwago ka ntle, Eliakim o newa pušo ya kereke e fentšego. Ge Kriste a hlwekiša tempele ya ba dikete tše lekgolo le masomenne-nne a mane, go tšwa dithotobolong tše di khupeditšego mahakoe a bohlokwa, O bontšha gore O tla “khupetša” bao ba emelwago ke Shebna. Pele mafesetere a legodimo a bulwa, mahakoe a be a khupeditšwe ka dithotobolo, gomme ge dithotobolo di lahlelwa ka ntle, dithotobolo tšona di be di khupetšwa ka dihlong. Toro ya William Miller e šupa go tswalelwa ga ba dikete tše lekgolo le masomenne-nne a mane.

The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.

Kotak itu ialah perbendaharaan Maleakhi, rumah rohani Petrus, dan khemah Elia yang ingin didirikan oleh Petrus. Orang yang memegang berus kotoran itu melambangkan pemeteraian atas seratus empat puluh empat ribu orang apabila Dia mencampakkan permata-permata itu ke dalam kotak tersebut. Maleakhi mengenal pasti ujian yang membuktikan bahawa umat Allah benar-benar telah kembali kepada-Nya.

> Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

> Ba itu, orang-orang yang takut akan TUHAN sering bercakap-cakap seorang dengan yang lain; dan TUHAN memberi perhatian serta mendengarnya, lalu sebuah kitab peringatan ditulis di hadapan-Nya bagi mereka yang takut akan TUHAN dan yang menghormati nama-Nya. Dan mereka akan menjadi milik-Ku, firman TUHAN semesta alam, pada hari ketika Aku mengumpulkan permata-permata-Ku; dan Aku akan menyayangi mereka, seperti seorang ayah menyayangi anaknya sendiri yang melayaninya. Maka kamu akan kembali, dan membedakan antara orang benar dan orang fasik, antara dia yang melayani Allah dan dia yang tidak melayani-Nya. Maleakhi 3:16–18.

Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.

Go boa ke lefoko la botlhokwa mo temaneng eno, gonne Modimo o biletsa batho ba Gagwe gore ba boele kwa go Ene; mme gape O gwetlha batho bao gore ba Mo leke ka go busetsa bosome le ditlhabelo; gape go na le nako e ka yone basiami ba tlaa “boa,” mme ka go dira jalo ba tlaa “farologanya” fa gare ga ba ba botlhale le ba ba dieleele. Ba ba neng ba boifa Morena, le ba ba neng ba akanya ka leina la Gagwe, ke bone ba ba tshwanetseng go nna folaga ya ba ba dikete tsotlhe le makgolo a manè le masome a manè le bonè.

The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.

Kogopa Morena ke teko ya ntlha; jalo he fa temana ya bosome le borataro e re, “foo” bao ba neng ba boifa Morena, e supa morago mo pegelong ya seporofeto.

> Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.

> A Phêrte ngê rîan a tak khawp takin an ni e, tih Lalpa'n a ti. Nimahsela in ti a, Kan sawi chhuah tawh ang che a tam em ni? Tih in sawi a ni. In sawi chu, Pathian rawngbâwl hi thlâwn a ni; a thupêk kan vawn a, Lalpa mipui zawng zawngte Lalpa hmaah lungngai taka kan kal chuan eng hlâwkna nge a awm? Tûnah chuan mi chapote chu an lawm a ni tih kan sawi a; a nih loh leh sual thil tihte chu chawimâwiin an dingtir a ni; a nih loh leh Pathian fiahte pawh chhandamin an awm a ni. Malakia 3:13–15.

Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.

မလခိက၊ “ယခုမူကား ကျွန်ုပ်တို့သည် မာနထောင်လွှားသောသူတို့ကို မင်္ဂလာရှိသောသူများဟု ခေါ်ကြ၏” ဟု ဆိုသည်။ ဧဖရိမ်၏ အရက်မူးသမားတို့ကို “မာန၏ သရဖူ” ဟု ခေါ်ကြပြီး၊ မောရှေနှင့် ဧလိယ—သူတို့ကို နှိပ်စက်ညှဉ်းပန်းခဲ့သော ပရောဖက်နှစ်ပါး—သေဆုံးသွားပြီဟု ထင်မြင်သောအခါ သူတို့သည် ဝမ်းမြောက်ကြ၏။ သူတို့သည် အလွန်ဝမ်းမြောက်ကြသဖြင့်၊ အချင်းချင်း လက်ဆောင်များ ပေးပို့ကြ၏။

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

> Le ditopo tša bona di tla robala setarateng sa motse o mogolo, wo ka moya o bitšwago Sodoma le Egipita, moo gape Morena wa rena a bapotšwego gona. Gomme ba batho le meloko le maleme le ditšhaba ba tla bona ditopo tša bona matšatši a mararo le seripa, gomme ba ka se dumelele gore ditopo tša bona di bolokwe mabitleng. Gomme bao ba agilego lefaseng ba tla thaba ka baka la bona, ba dire meletlo, gomme ba romelane dimpho; gobane baporofeta ba ba babedi ba be ba hlokofatša bao ba agilego lefaseng. Kutollo 11:8–10.

The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.

Baqhikhukhume baajabulile kusukela mhlaka 18 Julayi 2020 kuze kube ngu-2023. Mhlaka 18 Julayi 2020 umlayezo wawuthi “uqinile” umelene ne “Nkosi.” Mhlaka 18 Julayi 2020 asizange siqaphele ukuthi sasikhulume kabi kangakanani ngoNkulunkulu nangeZwi laKhe. Sidumele, sangena esikhathini sokulinda njengoba simelwe yisikhalo esithi, “Kuyize ukukhonza uNkulunkulu: futhi kuyini ukusisiza ukuthi sigcine umyalo wakhe, nokuthi sihambe ngokudabuka phambi kweNkosi yamabandla na?” Lokhu kuyahambisana nesililo sikaJeremiya, lapho eveza ukudumala kokuqala.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

> Ntabwo n’iteraniro ry’abakobanyi, kandi sinanezererwaga; ahubwo nicaye jyenyine ku bw’ukuboko kwawe, kuko wanyujujemo uburakari. Kuki ububabare bwanjye buhoraho, n’igikomere cyanjye kikaba kitavurwa, kikanga gukira? Mbese uzambera rwose nk’umunyabinyoma, kandi nk’amazi ayoyoka? Yeremiya 15:17, 18.

Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:

Kata-kata kita adalah kata-kata yang keras sehubungan dengan nubuatan 18 Juli 2020, dan pada waktu itu kita belum mengetahui betapa parahnya kita telah memberontak. Pada saat kekecewaan itu, masa penantian sedang berlangsung, sementara satu golongan berdukacita dan golongan yang lain bersukacita. Dalam konteks itu Maleakhi menyatakan:

> Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.

> Maka mereka yang takut akan TUHAN sering bercakap-cakap seorang dengan yang lain; dan TUHAN memperhatikannya serta mendengarnya, dan sebuah kitab peringatan ditulis di hadapan-Nya bagi mereka yang takut akan TUHAN dan yang menghormati nama-Nya. Mereka akan menjadi milik-Ku, firman TUHAN semesta alam, pada hari ketika Aku mengumpulkan permata-permata-Ku; dan Aku akan menyayangi mereka, seperti seseorang menyayangi anaknya sendiri yang melayani dia.

> Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

> Udawi akanina, ni makaning niwawiang kantulid, maapangian tungud daapangian tungud tuhan ada, antara iya o minanampura Tuhan om iya o au minanampura Dihi. Maleaki 3:16–18.

In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.

Pada tahun 2024, ujian yang mendasar, yang dilambangkan sebagai takut akan TUHAN, telah tiba. Dalam ujian itu, dua golongan dinyatakan, dan kelompok yang membentuk kedua golongan itu kerap bercakap-cakap seorang dengan yang lain dalam pertemuan Zoom yang rutin, sepanjang tiga setengah hari itu. TUHAN mendengarkan percakapan mereka. Golongan yang takut akan TUHAN memikirkan nama-Nya; Palmoni, Singa dari suku Yehuda, Alfa dan Omega, Kebenaran, Firman, Ahli Bahasa yang Ajaib, batu penjuru dan batu puncak, Anak Domba, Imam Besar surgawi, Bait Suci, Gunung Batu. Mereka yang masuk ke dalam kitab itu akan menjadi permata-permata pada mahkota yang melambangkan panji kerajaan kemuliaan. Apabila Ia menghimpunkan permata-permata itu, maka mereka kembali dan membedakan antara orang benar dan orang fasik. Apabila Ia melemparkan permata-permata itu ke dalam peti, pada saat itulah dapat dibedakan siapa yang bodoh dan siapa yang bijaksana.

Malachi records:

Малахи бележи:

> Return unto me, and I will return unto you,

> Өөд минь эргэж ир, тэгвэл Би та нар уруу эргэнэ,

> But ye said, Wherein shall we return?

> ஆனால் நீங்கள், “நாங்கள் எதில் திரும்புவோம்?” என்று சொன்னீர்கள்.

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

> “Bawalah seluruh persepuluhan itu ke dalam rumah perbendaharaan, supaya ada makanan di rumah-Ku, dan ujilah Aku sekarang dalam hal ini, firman TUHAN semesta alam, apakah Aku tidak akan membukakan bagimu tingkap-tingkap langit dan mencurahkan kepadamu berkat sampai tidak ada lagi tempat untuk menampungnya.”

The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.

Gudang simpanan itu ialah peti, dan persepuluhan itu ialah anak-anak dara yang bijaksana. Gudang simpanan itu ialah Firman Allah yang ditempatkan ke dalam suatu kerangka kebenaran yang baharu. Permata-permata yang dimasukkan ke dalam peti itu ialah kebenaran-kebenaran yang berkaitan dengan pekhabaran Seruan Tengah Malam. Persepuluhan itu disimpan di dalam suatu bilik tertentu di dalam bait suci, sebagaimana dikenal pasti dalam penyucian Nehemia. Peti dan gudang simpanan itu, atau rumah rohani Petrus, melambangkan bait Allah, dan permata-permata itu melambangkan bait-bait manusia yang dipersatukan dengan Keilahian di tempat rahsia Yang Mahatinggi. Para utusan manusia tidak dapat dipisahkan daripada pekhabaran Ilahi. Permata-permata itu ialah para utusan Allah dan pada masa yang sama juga ialah pekhabaran yang mereka isytiharkan. Ilham sering kali mengenal pasti pekhabaran dan utusan sebagai satu gabungan.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> “देवाने या काळातील आपल्या मंडळीस, जसे त्याने प्राचीन इस्राएलाला बोलावले होते, तसे पृथ्वीवर प्रकाश म्हणून उभे राहण्यास बोलावले आहे. सत्याच्या सामर्थ्यशाली फाळाने—पहिला, दुसरा, आणि तिसरा देवदूत यांच्या संदेशांनी—त्याने त्यांना इतर मंडळ्यांपासून आणि जगापासून वेगळे केले आहे, जेणेकरून त्यांना स्वतःजवळील पवित्र सान्निध्यात आणावे. त्याने त्यांना आपल्या व्यवस्थेचे ठेवदार केले आहे आणि या काळासाठी भविष्यवाणीतील महान सत्ये त्यांच्याकडे सोपविली आहेत. जसे प्राचीन इस्राएलाकडे सोपविलेले पवित्र ईश्वरी वचन होते, तसेच ही जगाला कळविण्यासाठी देण्यात आलेली एक पवित्र ठेव आहे. प्रकटीकरण 14 मधील तीन देवदूत त्या लोकांचे प्रतिनिधित्व करतात जे देवाच्या संदेशांचा प्रकाश स्वीकारतात आणि पृथ्वीच्या लांबी-रुंदीभर इशारा ध्वनित करण्यासाठी त्याचे प्रतिनिधी म्हणून पुढे जातात. ख्रिस्त आपल्या अनुयायांना घोषित करतो: ‘Ye are the light of the world.’ येशूचा स्वीकार करणाऱ्या प्रत्येक जीवात्म्यास कॅल्वरीचा क्रूस असे सांगतो: ‘पाहा, आत्म्याचे मूल्य: “Go ye into all the world, and preach the gospel to every creature.’” या कार्यात अडथळा आणण्यास कोणत्याही गोष्टीला परवानगी देऊ नये. काळासाठी हेच सर्वात महत्त्वाचे कार्य आहे; त्याचा व्याप अनंतकाळाइतका दूरवर पोहोचणारा असला पाहिजे. मनुष्यांच्या आत्म्यांसाठी येशूने त्यांच्या उद्धाराकरिता जो बलिदान केला, त्यामध्ये त्याने प्रकट केलेले प्रेम त्याच्या सर्व अनुयायांना प्रेरित करील.” Testimonies, volume 5, 455.

We will begin to draw together these concepts in the next article.

Hātúhá tayáhote elėkphannela iléxix ną́gáti oyás’iŋ wasáža k’uŋ héhaŋl ptélą.

> “During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.

> “Ndzi vile ni minkarhi ya risima swinene yo kuma ntokoto eka malembe ya makume ya ntlhanu yo hetelela ya vutomi bya mina. Ndzi vile ni ntokoto eka marungula ya ntsumi yo sungula, ya vumbirhi, ni ya vunharhu. Tintsumi ti kombisiwa ti haha exikarhi ka tilo, ti twarisa emisaveni rungula ra xitsundzuxo, naswona ri khumba hi ku kongoma vanhu lava hanyaka emasikwini yo hetelela ya matimu ya misava leyi. A ku na munhu loyi a twaka rito ra tintsumi leti, hikuva i xikombiso xo yimela vanhu va Xikwembu lava endlaka ntirho hi ku twanana ni vuako hinkwabyo bya le tilweni. Vavanuna ni vavasati, lava voningeriwaka hi Moya wa Xikwembu naswona va kwetsimisiwaka hi ntiyiso, va twarisa marungula manharhu hi landzelelano ra wona.

> “I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.

> “Миний Христэд итгэгч амьдралын бараг бүх туршлага энэ ариун ажилтай нягт сүлэлдэн холбоотой билээ. Одоо амьдран буй, надтай төстэй туршлагатай хүмүүс бий. Тэд энэ цаг үед дэлгэгдэж буй үнэнийг хүлээн зөвшөөрч, Эзэний цэргийн тэргүүн Жанжин, агуу Удирдагчтай хөл нийлүүлэн явсан юм.

> “In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:

> “Etalenyeng ya melaetsa, boikwadiso bongwe le bongwe jwa boporofeti bo diragaditswe. Bao ba neng ba na le tshiamelo ya go tsaya karolo mo go etaleng melaetsa e ba bone maitemogelo a a nang le boleng jo bo kwa godimo thata mo go bone; mme jaanong, e rile re le mo gare ga dikotsi tsa malatsi ano a bofelo, fa mantswe a tla utlwiwang mo letlhakoreng lengwe le lengwe a re, ‘Keresete ke yo,’ ‘Boammaaruri ke jona’; fa morwalo wa ba le bantsi e le go tlosa batho mo motheong wa tumelo ya rona o o re eteletseng go tswa mo dikerekeng le mo lefatsheng gore re eme re le batho ba ba kgethegileng mo lefatsheng, jaaka Johane bosupi jwa rona bo tla neelwa:”

> “‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’

> “‘Tāduh tiga mulai jak penumbak, ke udah kami ninga, ke udah kami meda enggau mata kami, ke udah kami peratika, lalu dipegang jari kami, pasal Jaku Pengidup; … utai ke udah kami meda enggau ninga, nya ti diberita kami ngagai kita, ngambika kita mega bisi beserakup enggau kami.’”

> “I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.

> “Ami kaꞌsaksianan ko so da nakitak, so da dinnngegko, so da sinagid na lima ko maipanggep ed Salita na Biag. Et daytoy a panagsaksi ket ammoak a naggapu iti Ama ken ti Anak. Nakitatayo ken saksiantayo a ti pannakabalin ti Espiritu Santo ket nakikadua iti panangiparangarang ti kinapudno, nga agballaag babaen iti pluma ken timek, ken mangited kadagiti damag iti umno a pannakaurnosda. Ti panangilibak iti daytoy a trabaho ket panangilibak koma iti Espiritu Santo, ken ikabilnatayo koma iti dayta a bunggoy dagidiay immadayo iti pammati, a nangdengdengngeg kadagiti mangallilaw a espiritu.”

> “The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.

> “Musuh akan menggerakkan segala sesuatu untuk mencabut keyakinan orang-orang percaya terhadap tiang-tiang iman kita dalam pekabaran-pekabaran masa lampau, yang telah menempatkan kita di atas landasan tinggi kebenaran kekal, dan yang telah menegakkan serta memberi corak kepada pekerjaan ini. Tuhan Allah Israel telah menuntun umat-Nya, menyingkapkan kepada mereka kebenaran yang berasal dari surga. Suara-Nya telah terdengar, dan masih terus terdengar, berkata, Majulah dari kekuatan kepada kekuatan, dari kasih karunia kepada kasih karunia, dari kemuliaan kepada kemuliaan. Pekerjaan ini sedang diteguhkan dan diperluas, sebab Tuhan Allah Israel adalah pertahanan umat-Nya.”

> “Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.

> “Ɔsɛ wɔn a wɔasɔ nokware no mu wɔ nsusuwii mu nko ara, te sɛ nea wɔde wɔn nsateaa ano na ɛkurae, na wɔamfa ne nnyinasosɛm no amfa ankɔ ɔkra no kronkronbea mu, na mmom wɔakora nkwa mu nokware no so wɔ abɔnten adanmu no, wɔrenhu biribiara a ɛyɛ kronkron wɔ saa nkurɔfo yi atesɛm a atwam no mu, nea ayɛ wɔn nea wɔyɛ, na de wɔn asi hɔ sɛ adwumadenfoɔ, wɔn a wɔasi wɔn bo, asɛmpakafo wɔ wiase no mu.

> “The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.

> “Kebenaran untuk masa ini amat berharga, tetapi mereka yang hatinya belum diremukkan dengan tersungkur pada Batu Karang, Kristus Yesus, tidak akan melihat dan memahami apakah kebenaran itu. Mereka akan menerima apa yang menyenangkan gagasan mereka, dan akan mulai membangun suatu dasar lain daripada dasar yang telah diletakkan. Mereka akan menyanjung kesia-siaan dan harga diri mereka sendiri, sambil mengira bahawa mereka sanggup menyingkirkan tiang-tiang iman kita, lalu menggantikannya dengan tiang-tiang yang telah mereka reka sendiri.

> “This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.

> “Ini akan terus berlangsung selama waktu masih ada. Siapa pun yang telah menjadi pelajar Alkitab yang tekun akan melihat dan memahami kedudukan yang khidmat dari mereka yang sedang hidup dalam adegan-adegan penutup sejarah dunia ini. Mereka akan merasakan ketidakcakapan dan kelemahan mereka sendiri, dan akan menjadikan sebagai urusan pertama mereka untuk memiliki bukan sekadar suatu bentuk kesalehan, melainkan suatu hubungan yang hidup dengan Allah. Mereka tidak akan berani beristirahat sampai Kristus terbentuk di dalam mereka, pengharapan akan kemuliaan. Diri akan mati; kesombongan akan diusir dari jiwa, dan mereka akan memiliki kelemahlembutan dan kelembutan Kristus.” Notebook Leaflets, 60, 61.

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