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

Buka ya Joele le Kereke ya Laodikea ya Balentšatši ba Bofelo ya Letšatši la Bosenyane — Nomoro ya Lesome le Tshela

Number Sixteen

నంబరు పదహారు

Author

Jeff Pippenger

Published

December 22, 2025

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My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.

Ndzi kombela ku rivaleriwa esale mahlweni hikwalaho ka marito yo tala emahlweni ka ku sungula mhaka-nkulu. Ndzi navela ku veka ematshan’weni ka wona milayeni yo karhi ya vuprofeta, leyi nga swiphemu swa nkoka swa mianakanyo leyi ndzi tiyimiseleke ku yi tirhisa loko hi kongoma hi langutisisa buku ya Yuwele. Eku sunguleni ndzi boxile leswaku rito ra Xiheveru leri hundzuluxeriweke tanihi “tsandziwile” ebukwini ya Yuwele, ri huma emimitswini ya ndlela ya gandzelo yo tiyisisa ntwanano emasikwini ya Abrahama.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.

> Tsohang, lona ba tahiloeng, ’me le lle; ’me le bokolle, lona bohle ba noang veine, ka baka la veine e ncha; hobane e khaotsoe melomong ea lōna. Joele 1:5.

The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’

Kata Ibrani “dipotong” ialah H3772, dan ia merupakan akar kata dasar yang bererti ‘memotong (putus, tumbang, atau terbelah); secara implikasi membinasakan atau menghabiskan; secara khusus mengikat perjanjian (iaitu, membuat suatu persekutuan atau persetujuan, yang pada asalnya dilakukan dengan memotong daging dan berjalan di antara potongan-potongan itu).’

I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.

Ndzi lemuka leswaku nhlamuselo ya Strong ya “tsemiwa,” yi yi vula tanihi “rimitsu ra masungulo,” hi matwisiselo ya ririmi. Leswi swi vuriweke, ku tsemiwa loku fambelanaka ni ntwanano na Abrahamu, ku kombisa leswaku ku vonakala ka ntwanano ku namarhele rito, naswona ku vonakala koloko ku vekiwa erivaleni eka rimitsu ra kona ra masungulo ya matimu. “Ku tsema” hi ku ya hi matimu ya ntwanano; i xikombiso xa vuprofeta lexi simekiweke eka timitsu ta xona ta masungulo, naswona nakambe hi tlhelo ra ririmi ku tiveka tanihi rimitsu ra masungulo.

The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.

Pengumuman dalam ayat lima itu bukan sahaja mengenal pasti bahawa mereka tidak mempunyai pekabaran hujan akhir, sebagaimana dilambangkan oleh “anggur baharu,” tetapi juga bahawa mereka ‘pada saat dan di tempat itu juga’ ditolak sebagai umat perjanjian Allah, iaitu suatu umat perjanjian yang menelusuri “akar asal” mereka kembali kepada Abraham.

The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.

Moloko o o sweleng kwa nageng ka dingwaga di feta masome a mane, o ne o latedisa metso ya one ya ntlha go boela kwa go Aborahame, go raya rra ditšhaba tsotlhe. Moloko o o tseneng mo Lefatsheng la Baebele le Joshua, o ne o latedisa metso ya one ya ntlha go boela kwa go Aborahame. Bajuta ba ba bapotseng Keresete ba ne ba latedisa metso ya bone ya ntlha go boela kwa go Aborahame. Baporotesetanta ba ba tswang mo Metlheng e e Lefifi, mme ba ba neng ba lekaolwa ka nako eo ba ba ba fetwa jaaka batho ba Modimo ba kgolagano ba ba tlhophilweng ka 1844, ba ne ba latedisa metso ya bone ya ntlha go boela kwa go Aborahame. Motsamao wa Millerite wa Filadelofia o o tseneng mo Felong ga Boitshepo jo Bogolo ka Phalane 22, 1844 o ne wa latedisa metso ya one ya ntlha go boela kwa go Aborahame. Motsamao wa Millerite wa Laodikia o o agileng Jeriko sesha ka 1863, o ne wa latedisa metso ya one ya ntlha go boela kwa go Aborahame. Kereke ya Laodikia ya Seventh-day Adventist e e kgwelwang kwa ntle ga molomo wa Morena ka molao wa Tshipi wa Sontaga o o tlang gautshwane e ne ya latedisa metso ya yone ya ntlha go boela kwa go Aborahame. Meloko eo yotlhe e diragaditse, kgotsa e tla diragatsa, setshwantsho sa tshimo ya morara.

The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”

ಬೋಯೆಲನಲ್ಲಿರುವ ಮತ್ತಾದವರು ತಾವು ದೇವರ ಜನರೆಂದು ನಿರಾಕರಿಸಲ್ಪಟ್ಟಿರುವುದನ್ನೂ, ತಡಮಳೆಯ ಸಂದೇಶವು ತಮ್ಮಲ್ಲಿಲ್ಲವೆಯೂ ಕಂಡು ಎಚ್ಚರಗೊಳ್ಳುತ್ತಾರೆ. ಆಗ ಅದರ ವಿರುದ್ಧವಾದುದು ಸತ್ಯವಾಗುತ್ತದೆ. ಬೋಯೆಲನು “ಮಹಿಮೆಯ ಕಿರೀಟಗಳನ್ನು” ಧರಿಸಿರುವವರೆಂದು ಗುರುತಿಸುವವರು ಒಡಂಬಡಿಕೆಗೆ ಪ್ರವೇಶಿಸಿ, ಮುದ್ರಿಸಲ್ಪಟ್ಟು, ಕಾಣಿಕೆಯಾಗುವಂತೆ ಎತ್ತಲ್ಪಡುತ್ತಾರೆ. ದೇವರು ಮತ್ತು ಆರಿಸಲ್ಪಟ್ಟ ಜನರ ಮಧ್ಯೆ ಅಧಿಕೃತವಾಗಿ ಸ್ಥಿರೀಕೃತವಾದ ಅತಿ ಮೊದಲ ಒಡಂಬಡಿಕೆ, ದೇವಜನರ ಅಂತಿಮ ಬಲಿಯಲ್ಲಿ ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟಿರುವ ಅದೇ “ಕತ್ತರಿಸುವಿಕೆ”ಯಿಂದ ಆರಂಭವಾಯಿತು; ಆ ಅಂತಿಮ ಬಲಿ ಭಾನುವಾರದ ಕಾಯ್ದೆಯಿಂದ ಆರಂಭಗೊಳ್ಳುತ್ತದೆ. ಆ ಕತ್ತರಿಸುವಿಕೆ ಗೋಧಿ ಮತ್ತು ಕಾಳೆಯನ್ನು ಬೇರ್ಪಡಿಸುವಿಕೆಯಾಗಿದೆ. ಕಾಳೆಯನ್ನು ತಿರಸ್ಕರಿಸಿ ಬೆಂಕಿಗೆ ಎಸೆಯಲಾಗುತ್ತದೆ; ಗೋಧಿಯನ್ನು ಪೆಂತೆಕೊಸ್ತಿನ ಪ್ರಥಮಫಲದ ಗೋಧಿ ಕಾಣಿಕೆಯಾಗುವಂತೆ ಗುಚ್ಛವಾಗಿ ಸೇರಿಸಲಾಗುತ್ತದೆ; ನಂತರ ಅದನ್ನು “ಹಿಂದಿನ ವರ್ಷಗಳಲ್ಲಿ ಇದ್ದಂತೆ” ಎತ್ತಲ್ಪಡುತ್ತದೆ.

There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.

Terdapat empat tempat yang lazimnya ditunjukkan sebagai mewakili perjanjian Abraham. Dalam Kejadian dua belas, Abraham “dipanggil” dan diberikan janji untuk menjadikannya suatu bangsa yang besar. Ini bukan sebahagian daripada perjanjian itu, tetapi merupakan panggilan kepada suatu janji. Pada ketika itu namanya ialah Abram, kerana salah satu lambang hubungan perjanjian ialah pertukaran nama. Nama Abram diubah pada langkah yang ketiga daripada empat langkah perjanjian itu.

> For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.

> Kerana apabila Tuhan membuat janji kepada Abraham, oleh sebab Ia tidak dapat bersumpah demi yang lebih besar, Ia bersumpah demi diri-Nya sendiri, dengan berfirman, “Sesungguhnya, Aku pasti memberkati engkau dengan berkat, dan Aku pasti memperbanyakkan engkau.” Maka demikianlah, sesudah ia tekun bersabar, ia memperoleh janji itu. Sebab manusia sesungguhnya bersumpah demi yang lebih besar; dan sumpah sebagai pengesahan bagi mereka menjadi pengakhiran segala perselisihan. Dalam hal itu Tuhan, kerana hendak menunjukkan dengan lebih limpah kepada para waris janji itu ketidakberubahan maksud-Nya, telah mengesahkannya dengan sumpah; supaya oleh dua perkara yang tidak berubah, yang dalamnya mustahil bagi Tuhan untuk berdusta, kita beroleh penghiburan yang kuat, kita yang telah melarikan diri untuk mencari perlindungan dan berpegang pada pengharapan yang dibentangkan di hadapan kita; pengharapan itu kita miliki sebagai sauh jiwa, yang teguh dan tetap, dan yang masuk ke bahagian sebelah dalam tabir; ke tempat itulah Perintis telah masuk bagi pihak kita, iaitu Yesus, yang telah dijadikan Imam Besar untuk selama-lamanya menurut peraturan Melkisedek. Ibrani 6:13–20.

The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.

ការហៅនោះគឺជាព្រះសន្យារបស់ព្រះដល់អាប់រ៉ាម ហើយទ្រង់បានប្រទានសាក្សីទីពីរមួយតាមរយៈ «សម្បថ» ដែលបានតាមមក។ «សម្បថ» ដែលបានតាមមកនោះមានបីផ្នែក។ បន្ទាប់ពីការហៅដោយសេចក្ដីសន្យា ដែលជាជំហានទីមួយ ជំហានទីពីរ ទីបី និងទីបួន គឺជាសេចក្ដីសញ្ញាបីផ្នែកពិតប្រាកដ ដែលព្រះបានធ្វើជាមួយប្រជាជនដែលបានជ្រើសរើស។ នៅក្នុង លោកុប្បត្តិ ជំពូក ១៥ ព្រះបាន «កាត់» (បង្កើត) សេចក្ដីសញ្ញានោះជាផ្លូវការ តាមរយៈពិធីដ៏អស្ចារ្យមួយ ដែលមានតែព្រះប៉ុណ្ណោះដែលឆ្លងកាត់ចន្លោះសត្វដែលត្រូវបានពុះចែក ដោយសន្យាដោយឥតលក្ខខណ្ឌអំពីដីដល់ពូជពង្សរបស់អប្រាហាំ។ ដីសន្យាត្រូវបានតំណាងថាជាដីមួយនៅចន្លោះទន្លេពីរ គឺទន្លេអេហ្ស៊ីប និងទន្លេអ៊ុយប្រាត។ ជំហានទីមួយនៃសេចក្ដីសញ្ញាបីផ្នែក មានការយោងដោយផ្ទាល់ទៅកាន់និមិត្តសញ្ញាព្យាករណ៍នៃទន្លេពីរ និងអ្វីៗទាំងអស់ដែលភ្ជាប់នឹងនិមិត្តសញ្ញានោះ។ នៅពេលការបំភ្លឺដ៏ទេវបណ្ដាលចង្អុលបង្ហាញទៅកាន់ទន្លេអ៊ូឡាយ និងហ៊ីដេកែលថាជាព្រឹត្តិការណ៍ដែលឥឡូវនេះកំពុងស្ថិតក្នុងដំណើរការនៃការបំពេញ ទន្លេទាំងពីរនោះត្រូវបានតំណាងជាមុនក្នុងពាក្យទំនាយរបស់អាប់រ៉ាម។ បរិបទស្ថិតនៅចន្លោះទន្លេទាំងពីររបស់អាប់រ៉ាម ដែលនៅពេលយកមកភ្ជាប់ជាមួយទន្លេទាំងពីររបស់ដានីយ៉ែល ក្លាយជាទន្លេបួន ដ្បិតព្រះសូរសៀងរបស់ព្រះគ្រីស្ទគឺជាព្រះសូរសៀងនៃទឹកជាច្រើន។

> In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.

> Ka letsatsi leo Morena a etsa selekane le Abrame, a re: Peong ea hao ke file naha ena, ho tloha nokeng ea Egepeta ho isa nokeng e kholo, e leng noka ea Eufrate: Bakeni, le Bakenize, le Bakadmoni, Le Bahite, le Baperize, le Barefaime, Le Baamore, le Bakanana, le Bagirgeashe, le Bajebuse. Genese 15:18–21.

The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.

భూమి అబ్రామునకు వాగ్దానం చేయబడినది సమస్త లోకమే; అది అంత్యదినములలో పది రాజులచే సూచింపబడుచున్నది, అయితే నిబంధన యొక్క ఆరంభ దినములలో అది రాజులుగా కాక పది గోత్రములుగా పేర్కొనబడెను. ఒక లక్ష నలభై నాలుగు వేలమంది సమస్త లోకముతో సంఘర్షణలో ఉండుదురు. ఆ తరువాత, భూమియందలి పది రాజులపై అధికారము చేయు ప్రకటన గ్రంథము పదిహేడవ అధ్యాయములోని కుసుమరక్తవర్ణపు వేశ్య యొక్క నాయకత్వములో ఉన్న ఏకలోక ప్రభుత్వము చేత ఆదివార ఆరాధన బలవంతపు అమలుకు సంబంధించిన పరీక్షా ప్రక్రియలో లోకము నిమగ్నమగును. అబ్రాముతో సంబంధముగా, మృగపు ప్రతిమయొక్క సంఘమును-రాజ్యమును సూచించు చిహ్నము ఈజిప్టు నది చేత ప్రతినిధీకరింపబడుచున్నది, అది రాజ్యకౌశలమునకు చిహ్నము; మరియు బబులోను నది చేత, అది సంఘకౌశలమునకు చిహ్నము.

> After these things the word of the Lord came unto Abram in a vision, saying,

> Ka morago ga dilo tše, lentšu la Morena la tla go Abrama mo ponong, le re,

> Fear not, Abram: I am thy shield, and thy exceeding great reward.

> “Ungesabi, Abram: Ngingisihlangu sakho, nomvuzo wakho omkhulu kakhulu.”

> And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,

> Abram la, “Tuan Allah, Engkou handak beri apa pado aku, sedangkan aku pegi tanpo anak, dan pengurus rumah aku ko Eliezer dari Damsyik?” Abram la, “Lihatlah, kepado aku Engkou belum beri benih; dan tengoklah, urang nan lahir di rumah aku inilah waris aku.” Dan, lihatlah, firman Tuhan datang kepadonyo, kato-Nyo,

> This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

> Ari ti o ni jogún rẹ̀ yóò jẹ́ ẹni tí yóò jáde láti inú rẹ gan-an. Ó sì mú un jáde síta, ó sì wí pé, Wò ó báyìí sí ọ̀run, kí o sì ka àwọn ìràwọ̀, bí o bá lè kà wọ́n; ó sì wí fún un pé, Bákan náà ni irú-ọmọ rẹ yóò rí.

> And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,

> Man uaraosae ro Jihova; badia do hita i ma i do hota i parpintoran. Jadi, ninna ma tu ibana,

> I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

> Ndzi HOSI leyi ku humeseke e-Uri ya Vakalidiya, leswaku ndzi ku nyika tiko leri leswaku u ri dya ndzhaka.

> And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,

> Абиҳӣ Иаҳ, сыҵла иахьыздыруа, сара уи сымазаарашҭахьызшәа? Уи иеиҳәеит,

> Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

> Ambilkan bagi-Ku seekor lembu betina yang berumur tiga tahun, seekor kambing betina yang berumur tiga tahun, seekor domba jantan yang berumur tiga tahun, seekor burung tekukur, dan seekor anak burung merpati.

> And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,

> Na a tsaya lawe duka waɗannan zuwa gare shi, ya raba su gida biyu a tsakiya, ya kuma ajiye kowane ɓangare yana fuskantar ɗan’uwansa; amma tsuntsayen bai raba su ba. Kuma sa’ad da tsuntsaye masu cin nama suka sauko a kan gawarwakin, Abram ya kore su. Kuma sa’ad da rana take fāɗuwa, wani barci mai nauyi ya fāɗo wa Abram; ga shi kuwa, firgici na babban duhu ya sauko a kansa. Sai ya ce wa Abram,

> Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

> Ketahuilah dengan sesungguhnya bahwa keturunanmu akan menjadi orang asing di suatu negeri yang bukan milik mereka, dan mereka akan diperhamba di sana; dan mereka akan ditindas selama empat ratus tahun; tetapi bangsa yang akan mereka layani itu akan Kuhakimi; sesudah itu mereka akan keluar dengan membawa harta benda yang besar.

> And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

> Dan engkau akan pergi kepada nenek moyangmu dalam damai; engkau akan dikuburkan pada usia tua yang baik.

> But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

> Tetapi pada generasi yang keempat mereka akan datang ke sini lagi, kerana kedurjanaan orang Amori belum lagi genap.

> And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.

> Le ga ya diragala gore, e rile letsatsi le phirima, mme ga nna lefifi, bona, ga bonala leubelo le le tshubang mosi, le lobone lo lo tukang lo lo neng lwa feta fa gare ga dikapetlana tseo. Genesise 15:1–17.

The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.

A Ea ka beng a tla etelela Moshe le bana ba Iseraele pele ka kotopo ya molelo bosigo le ka leru motshegare o ne a feta fa gare ga dikarolo tsotlhe tseo tse di neng di “kgaotswe” e le sebopi se se kubugang le lobone lo lo tukang.

> And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.

> Tuhan berjalan di hadapan mereka pada siang hari dalam tiang awan, untuk menuntun mereka di jalan; dan pada malam hari dalam tiang api, untuk memberi mereka terang; supaya mereka dapat berjalan siang dan malam. Tiang awan pada siang hari dan tiang api pada malam hari itu tidak diambil-Nya dari hadapan bangsa itu. Keluaran 13:21, 22.

The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.

Iteekelo lyokuvutha nesithando esibhemayo kwakufanekisa intsika yefu noma yomlilo, futhi kumela isici esingokwesiprofetho sesinyathelo sokuqala kulezi zinyathelo ezintathu ezithintekayo lapho uNkulunkulu emisa isivumelwano no-Abrama. Isahluko siqala ngamazwi athi, “Ungesabi,” ngokuba umlayezo wengelosi yokuqala uthi, yesabani uNkulunkulu; futhi labo abathi njengo-Abrama besabe uNkulunkulu, abayikwesaba uNkulunkulu. Kukhona izinhlobo ezimbili zokwesaba, ngoba kukhona izigaba ezimbili zabantu.

Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.

Lebih lanjut dalam petikan perjanjian itu, Abram percaya kepada Tuhan, lalu hal itu diperhitungkan kepadanya sebagai kebenaran. Ketiga malaikat itu sejajar dengan pekerjaan Roh Kudus sebagaimana dikemukakan oleh Yohanes, yang mengajarkan bahwa Roh Kudus menginsafkan tentang tiga hal: dosa, kebenaran, dan penghakiman. Ciri-ciri itu selaras dengan ketiga malaikat itu; jadi, setelah takut akan Allah dinyatakan dalam petikan perjanjian itu, maka langkah kedua, yaitu kebenaran, dikenali, yang kemudian diikuti oleh pernyataan penghakiman, yaitu pekerjaan ketiga Roh Kudus, dan pekabaran malaikat ketiga. Langkah pertama dari perjanjian itu melambangkan pekabaran malaikat pertama, yang selalu merupakan fraktal dari ketiga pekabaran itu. Tiga langkah dari proses perjanjian itu merepresentasikan ketiga malaikat dalam Wahyu empat belas.

After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.

Le morago ga gore Abram a balelwe go nna mosiami, e leng go tshwaya moengele wa bobedi, o baakanya setlhabelo, gonne setlhabelo se baakanngwa fela pele ga kgato ya boraro ya katlholo. Setlhabelo seo se emela setlhabelo sa Baebele sa Balefi ba Malaki kgaolo ya boraro se se tsholediwang kwa godimo jaaka folaga. Fela jaaka dinako tse tharo tsa dingwaga di le masome a mane mo botshelong jwa ga Moshe di emela melaetsa ya baengele ba bararo, dingwaga tsa ntlha di le masome a mane tsa ga Moshe di na le dikgato tsotlhe tse tharo tsa molaetsa wa baengele ba bararo.

Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.

Tempat kesaksian Musa bermula ialah dengan ibu bapanya takut akan Tuhan, (langkah yang pertama), diikuti oleh suatu ujian penglihatan. Langkah yang kedua merangkumi suatu ujian penglihatan, sebagaimana yang berlaku dalam Daniel fasal satu, apabila Daniel mula-mula takut akan Tuhan dan menolak untuk memakan makanan orang Babel, lalu kemudian diuji berdasarkan penampilan jasmaninya. Kemudian bagi Daniel, ujian yang ketiga berlaku tiga tahun kemudian oleh raja Nebukadnezar, suatu lambang raja utara dan undang-undang hari Ahad, yang merupakan pekabaran malaikat yang ketiga.

Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.

Ibu bapa Musa takut akan Tuhan, meletakkannya ke dalam sebuah bahtera di dalam air, lalu puteri Firaun dipimpin untuk melihat keadaan itu, dan kemudian menjatuhkan keputusan yang memihak kepada penyelamatan kanak-kanak itu. Permulaan hidup Musa merupakan suatu gambaran tentang perjanjian yang dibuat Tuhan dengan umat manusia, dan kemudian melalui Musa, Tuhan juga membuat suatu perjanjian dengan satu bangsa pilihan yang dipilih daripada kalangan umat manusia. Perjanjian Nuh dengan umat manusia melambangkan kumpulan besar itu dan perjanjian Musa dengan satu umat pilihan ialah seratus empat puluh empat ribu. Persembahan yang harus dibuat Abram untuk mengesahkan perjanjian itu mengandungi lambang perjanjian Nuh, sebagaimana juga pada Musa yang menggenapi nubuat Abram berabad-abad kemudian.

The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.

Pelelo e ne e akaretsa diphoofolo tse hlano tse sa tshwaneng: kgomo e namagadi ya dilemo tse tharo, podi e namagadi ya dilemo tse tharo, pheleu ya dilemo tse tharo, leebana le leebana la lekgonyana. Dinonyana tsona di ile tsa tlohelwa di feletse, mme kgomo e namagadi, pheleu le podi e namagadi tsa “kgaolwa” ka halofo. Pelelo ena e emela ho phahamiswa ha folakha mehleng ya bofelo e le teko e bonahalang bakeng sa moloko wa batho. Pontsho e bonahalang bakeng sa moradi wa Faro e ne e le lesea Moshe ka arekeng. Areka e emelwa ka meya e robedi e neng e le ka arekeng. Palo “robedi” e tiiswa e le e nngwe ya ditshobotsi tsa boporofeta tsa folakha ya ba dikete tse lekgolo le mashome a mane a metso e mene. Ha o ela hloko diphoofolo tse hlano tsa pelelo mme o arola tse tharo ka halofo, jwale pelelo ya hao e bopilwe ka dikarolo tse robedi, jwalo ka ha ho bontshitswe ka Noe, mme ha morao ha tiiswa ka pelelo ya Abrame.

Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.

Liphofu tseo tše hlano, ge di aroganywa bjalo ka ge Modimo a laetše, di emela palo ya “seswai,” gomme ka go dira bjalo, di emela meoya yeo mafelelong a lefase yeo e bego e swantšhitšwe ke meoya ye “seswai” godimo ga areka. Leswao la lebollo, leo e lego mogato wa bobedi wa kgwerano ya Abram ya mahlakore a mararo, le be le swanetše go phethagatšwa ka letšatši la “seswai” ka morago ga matswalo, gomme mokgwa woo wa bodumedi wa tšeelwa legato ke kolobetšo, yeo e swantšhetšago tsogo ya Kriste yeo e diregilego ka letšatši la “seswai.” Palo ya “seswai” ke seka se se tiišitšwego sa dikgwerano tša bobedi tša Noage le Moshe, gomme di swantšhetša ba dikete tše lekgolo le masomenne-nne a mane bao ba tlago go phagamišetšwa godimo bjalo ka sebane sa neelo, gomme bao e lego “wa seswai” yo a tšwago go bašupa.

Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.

Diphologolo tše tlhano tšeo di emela dikgarebe tše tlhano tše bohlale, tšeo di swantšhwago ke “seswai” mo arekeng, di tla feta go tšwa lefaseng la kgale go ya lefaseng le lefsa—di sa bone lehu.

Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.

Mpho ya ga Abrame e ne e le mpho e e itshekileng, gonne diphologolo tsotlhe mo mphong eo e ne e le diphologolo tse di itshekileng, mme tsotlhe di emela mmogo diphologolo tsa konokono tse di neng di dirisiwa mo ditshupelong tsotlhe tsa ditlhabelo tse di fisiwa gotlhelele. Molaetsa wa moengele wa ntlha o akaretsa taelo ya go obamela Mmopi, mme diphologolo tsa konokono tsa ditlhabelo tsa tirelo ya sebeso e e neng e tla tlhongwa fa boporofeti jwa ga Abrame bo ne bo diragadiwa mo metlheng ya ga Moshe di tlhagisiwa e le ditlhabelo tsa kobamelo, fa gape di ntse di tshwantsha pitso ya moengele wa ntlha ya go obamela Mmopi.

Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.

Ayat lapan belas dengan jelas menyatakan, “Pada hari itu TUHAN mengadakan perjanjian dengan Abram.” Hal itu menandai langkah pertama daripada tiga langkah yang melambangkan ketiga-tiga malaikat dalam Wahyu empat belas. Langkah perjanjian dalam Kejadian lima belas melambangkan pekabaran malaikat pertama dalam Wahyu empat belas, yang diikuti oleh malaikat kedua, yang dilambangkan oleh langkah kedua dalam perjanjian Abram yang terdapat dalam Kejadian tujuh belas.

In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.

खुत्हाइ आनजाद रा फिसा दैफुङाव, अब्रामनि मुं अब्राहामआव सोलायो। “अब्राम”नि ओंखाराव “फाथाइ गोनां बिफोरनि बाप” जादों, आरो “अब्राहाम”नि ओंखाराव “गोबां जाथाइफोरनि बाप” जादों। अब्रामनि आह्वानाव, मोनसे गेदेर जाथाइ जाबायनायनि खाथाय होजायजों होयोमोन, नाथाय अब्रामनि मुं सोलायजायनायनि आगोलाव बे होयोम मोहर लानाय जाया। बेनि उनाव बाय मोनसे बासिन मोहर गोनां मानोनाय गथ'नि गेबें बाप जादों। उननि उननि दैफुङाया तिस्रो दूतनि सान्देसखौ मुजैफोरै फोरमायो, जेब्ला अब्राहाम इसहाकखौ बिथोनोना थाखाय फोसाबनायाव जाँच होयोमोन; बेनि फोरा क्रुसखौ मुजैफोरै फोरमायो, क्रुसा 1844 थांनि अक्टोबर 22 खौ मुजैफोरै फोरमायो, आरो बे अक्टोबर 22 आ देउ सोदोरनि ऐनखौ मुजैफोरै फोरमायो—बेखौनो तिस्रो दूतनि सान्देस जादों। बे तिस्रो मानोनाय गथ'नि दैफुङाया 1844 थांनि अक्टोबरनि फिसा-बा-बारि दिनाव पुरायोमोन, आरो बेखौ आदिपुस्तक बाविस फारियाव दंफोरहोयो।

In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.

Ngwakgato ya bobedi, e leng molaetsa wa moengele wa bobedi, mo leina la ga Aberame le fetolwang, tirelo ya bogwera e tlhomiwa e le “sesupo” sa batho ba kgolagano le kamano ya bone le Modimo. Ke mo hisitoring ya molaetsa wa moengele wa bobedi, fa batho ba Modimo ba kanngwang ka sekano. Ba tsholediwa kwa godimo e le folaga mo molaetseng wa moengele wa boraro o o emelwang ke molao wa Tshipi, mme ba kanngwa ka sekano mo nakong e e ka pele fela ga molao wa Tshipi, e mo hisitoring ya Bamillerite e neng e tla bo e le, fela pele ga fa mojako o tswalwa ka October 22, 1844.

The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.

Ⲧⲁⲓ ⲟⲛ ⲧⲟⲧⲉ ⲙ̀ⲙⲁⲩ ⲛ̀ⲧⲉ ⲡⲓϣⲟⲙⲧ ⲛ̀ϩⲱⲣⲓⲥⲙⲁ ⲉⲧⲁⲩⲉⲓ ⲉ̀ⲃⲟⲗ ϧⲉⲛ Ⲃⲁⲃⲩⲗⲱⲛ, ⲉⲧⲁⲩⲁⲣⲭⲏ ⲉ̀ⲡⲓⲡⲣⲟⲫⲏⲧⲓⲁ ⲛ̀ϣⲟⲙⲧϣⲁⲧ ⲛ̀ⲥⲛⲁⲩ ϣⲁⲧ, ⲫⲏ ⲉ̀ⲧⲁϥϫⲱⲕ ⲉ̀ⲃⲟⲗ ϧⲉⲛ ⲡ̀ϫⲓⲛⲓ̀ ⲙ̀ⲡⲓⲙⲁϩϣⲟⲙⲧ ⲛ̀ⲁ̀ⲅⲅⲉⲗⲟⲥ ϧⲉⲛ October 22, 1844. Ⲡⲓⲉⲣⲫⲉⲓ ⲁⲩϫⲱⲕ ⲙ̀ⲙⲟϥ ϧⲉⲛ ⲧⲉⲛⲓ̀ⲥⲧⲟⲣⲓⲁ ⲙ̀ⲡⲓⲙⲁϩⲥⲛⲁⲩ ⲛ̀ϩⲱⲣⲓⲥⲙⲁ, ⲙⲉⲛⲉⲛⲥⲁ ⲡⲓϩⲟⲩⲓⲧ, ⲁⲗⲗⲁ ϧⲁϫⲱⲓ ⲙ̀ⲡⲓⲙⲁϩϣⲟⲙⲧ. Ⲁⲩⲭⲓ ⲛ̀ⲛⲓⲥⲉⲛⲧⲉ ⲙ̀ⲙⲟϥ ϧⲉⲛ ⲡⲓϩⲟⲩⲓⲧ ⲛ̀ϩⲱⲣⲓⲥⲙⲁ, ⲟⲩⲟϩ ⲡ̀ⲕⲱⲧ ⲙ̀ⲡⲓⲉⲣⲫⲉⲓ ⲁⲩϫⲱⲕ ⲙ̀ⲙⲟϥ ϧⲉⲛ ⲧⲉⲛⲓ̀ⲥⲧⲟⲣⲓⲁ ⲙ̀ⲡⲓⲙⲁϩⲥⲛⲁⲩ ⲛ̀ϩⲱⲣⲓⲥⲙⲁ. Ⲡⲓⲙⲁϩϣⲟⲙⲧ ⲛ̀ϩⲱⲣⲓⲥⲙⲁ ϧⲉⲛ 457 BC ⲁϥⲁⲣⲭⲏ ⲉ̀ⲡⲓ 2300 ϣⲁⲧ, ⲉ̀ⲣⲉ ⲡⲓϩⲱⲣⲓⲥⲙⲁ ⲇⲉ ⲛ̀ⲑⲟϥ ⲧⲏⲣϥ ⲉϥϯ ⲛ̀ⲧⲉⲭⲟⲩⲥⲓⲁ ⲛ̀ϭⲓϫ ⲛ̀ⲣⲱⲙⲓ ⲉ̀ⲡⲓⲓ̀ⲟⲩⲇⲁⲓ. Ϧⲉⲛ ⲡⲓⲙⲁϩϣⲟⲙⲧ ⲛ̀ⲱⲓⲕ ⲙ̀ⲙⲁⲣⲕ ⲟⲩⲙⲉⲧⲟⲩⲣⲟ ⲥⲁϩⲓ, ⲕⲁⲧⲁ ⲫ̀ⲣⲏϯ ⲉ̀ⲧⲁⲩϯⲧⲁⲛϩⲟ ⲙ̀ⲡⲓⲣⲉϥⲉⲣϣⲓϣⲓ ⲛ̀ϭⲓϫ ⲛ̀ⲣⲱⲙⲓ ϧⲉⲛ ⲡⲓⲙⲁϩϣⲟⲙⲧ ⲛ̀ϩⲱⲣⲓⲥⲙⲁ, ⲟⲩⲟϩ ⲡ̀ϭⲓⲥⲓ ⲛ̀ⲧⲉ ϯⲉⲕⲕⲗⲏⲥⲓⲁ ⲉⲧϭⲣⲟ ϣⲁ ⲟⲩⲥⲉⲛⲥⲓⲛ ϧⲉⲛ ⲡⲓⲛⲟⲙⲟⲥ ⲛ̀ⲧⲉ Sunday.

The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.

Ta thupêk thumna chu October 22, 1844-a inneihnaah vântirhkoh pathumna lo thlenzia a entîr a ni. Nupui zînga chu inneih hmaa a inpeih a, inneih hunah ni lovin. Za leh sawmli pali nghâltu sâng pakhat leh sawmli pali-te chhinchhiahna chu Pathian hriatthiamna zâwlneia sakawlh lemzia fiahna hun tia entîr hun chhûnga Sunday dân hmaa lawkah a thleng fel a ni. Sakawlh lemzia fiahna chu khawngaihna kawng a khâr hmaa kan paltlang ngei tûr fiahna a ni tih min hrilh a ni.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Morena o mpontšhitše ka go hlaka gore seswantšho sa sebata se tla bopša pele nako ya kgaugelo e tswalelwa; gobane e tla ba teko e kgolo go batho ba Modimo, yeo ka yona bokamoso bja bona bjo bo sa felego bo tlago go ahlolwa. Boemo bja gago ke tlhakahlakano e bjalo ya go se dumelelane mo gare ga dilo moo go lego ba sego kae fela bao ba tlago go forwa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Ka Baebele ya Tshenolo 13 kgang e e tlhagisiwa sentle; [Tshenolo 13:11–17, e nopotswe].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Ini ialah ujian yang harus dihadapi oleh umat Tuhan sebelum mereka dimeteraikan. Semua yang telah membuktikan kesetiaan mereka kepada Tuhan dengan menuruti hukum-Nya, dan menolak untuk menerima sabat palsu, akan berdiri di bawah panji Tuhan Allah Yehovah, dan akan menerima meterai Allah yang hidup. Mereka yang melepaskan kebenaran yang berasal dari surga dan menerima sabat hari Minggu, akan menerima tanda binatang itu.” Manuscript Releases, volume 15, 15.

The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.

Monang o tswaletswe ka la 22 Phalane, 1844, e le sesupo sa monyako o tswetsweng ka molao wa Sontaha. Kgaitsadi White o bolela hore teko ya setshwantsho sa sebata ke teko eo re tshwanetseng ho e feta “pele” mohau o kwala, hape o bolela hore teko eo ke moo bokamoso ba rona ba ka ho sa feleng bo etswang qeto teng. Pele ho molao wa Sontaha, monyaduwa o ikemisetsa, mme sena se hloka hore a be le seaparo se loketseng sa lenyalo, e leng seaparo se lokelang ho hlwekiswa ka mollo o hlwekisang wa Moromuwa wa Selekane. Tiiso e bewa pele ho lenyalo, mme jwale lenyalo le etsahala ka molao wa Sontaha.

Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.

Sister White mengenal pasti bahawa pemeteraian itu ialah suatu pemantapan di dalam kebenaran, baik secara intelektual mahupun rohani. Selanjutnya, beliau menyatakan bahawa “apabila” umat Tuhan dimeteraikan, “maka” goncangan penghakiman Tuhan akan datang. Goncangan itu ialah penghakiman-penghakiman yang bermula pada gempa bumi dalam Wahyu sebelas, iaitu undang-undang Ahad di Amerika Syarikat.

The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.

Baitheli ya Bamilleri yalimalizika wakati wa Kilio cha Usiku wa Manane, ikionyesha kwamba muhuri unawekwa kabla ya alama ya tatu ya hukumu. Katika agano la Ibrahimu hatua ya tatu ya hukumu ilikuwa Isaka juu ya Mlima Moria, ikiwakilisha kwa mfano si Kristo msalabani tu, bali pia sadaka ya Walawi katika Malaki tatu.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.

> A tawh chu silvar tihfaihtu leh thianghlimtu angin a ṭhu ang; Levi fapate chu a tihfai ang a, rangka leh silvar angin a sawf thianghlim ang, chutichuan anin Lalpa hnenah felnaah thawina an hlan theih nan. Chutah chuan Judah leh Jerusalem thawina chu hmasanga ni ang khan, kum hmasa zualahte ang khan, Lalpa hnenah a lawmthlak ang.

> And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.

> គង់ខ្ញុំនឹងមកជិតអ្នករាល់គ្នា ដើម្បីកាត់ទោស; ហើយខ្ញុំនឹងធ្វើជាសាក្សីយ៉ាងរហ័ស ទាស់នឹងពួកមន្តអាគម ទាស់នឹងពួកក្បត់ប្តីប្រពន្ធ ទាស់នឹងពួកស្បថក្លែងក្លាយ និងទាស់នឹងពួកដែលសង្កត់សង្កិនអ្នកឈ្នួលក្នុងប្រាក់ឈ្នួលរបស់គេ ស្ត្រីមេម៉ាយ និងកុមារកំព្រា ហើយដែលបំបែរជនបរទេសឲ្យខានសិទ្ធិរបស់ខ្លួន ហើយមិនកោតខ្លាចខ្ញុំទេ ព្រះយេហូវ៉ានៃពលបរិវារមានព្រះបន្ទូលដូច្នេះ។ ម៉ាឡាគី ៣:៣–៥។

After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.

Selepas proses pentahiran itu, persembahan itu “kemudian” akan menjadi seperti pada zaman dahulu, dan persembahan itu disediakan semasa tindakan terakhir penghakiman, kerana pada waktu itulah orang-orang Lewi yang telah ditahirkan dan dipersiapkan sebagai suatu persembahan dipertentangkan dengan gadis-gadis bodoh yang terhadapnya Kristus akan menjadi “saksi yang segera menentang.” “Saksi yang segera” itu ialah “saksi yang setia kepada jemaat Laodikia,” yang melemparkan Sebna seperti bola ke sebuah negeri yang luas, dan yang memuntahkan orang-orang Laodikia keluar dari mulut-Nya dengan muntah yang memancar. Pemisahan antara gandum dan lalang akan berlaku dengan segera, kerana gerakan-gerakan yang terakhir itu adalah gerakan-gerakan yang pantas. Utusan yang segera itu ialah Dia yang dengan tiba-tiba datang ke bait-Nya dalam Maleakhi tiga.

The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.

Kangꞌweno ku yi paka igombo mu Malaki “kaka e kinde mingo,” engo kangꞌweno ku yi paka bendera mar jopi mia achiel gi piero angꞌwen gi angꞌwen; en e kinde kangꞌweno ku yi paka migati ariyo mar yath Pentecost ma chiwo mar yamo; en e kinde kangꞌweno ku yi paka thuol ewi yat e thim; en e kinde kangꞌweno ku yi paka Kristo e msalaba kendo en e kinde kangꞌweno ku yi paka Shadrach, Meshack gi Abednego e ndani mar ma bura ka gin gi Kristo ka piny duto ne wuondore kendo ne gidhahore; en e kinde puonjore mar chart mar 1843, gi yub ma ne iloso ni chart mar 1850 obedgo kod gima gidwaro.

It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.

Lahingni bak Abraham na kasunduan de miatupad daw mipabuat i ritwal ning pagtuli, kaya meging tanda iya ning kasunduan. I Abraham, ali ya kaparehu ni Moises, agad neng tinuli i Isaac; anya, idi ilage ne ya bilang handug king katlung hakbang, i Isaac katawan ne ing tanda. Itang tanda, king dakal a panaun, salinan ne ning bautismo, at deng aduang itang pamagsaksi mipagkaloob da ring aduang testigu tungkul king tanda ning krus.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.

> “Ti'rimaha jaole ko kasin ongorako ise, jeko Mande ko a·gilsako mikkangrangni on·a ong·aha? Ian, saoba markaa ong·a, jekonko sa·greangrang nikan, indiba mande mikrango nang·nikja; maina nisiatgipa sa·greang ia piokani markako nikna nanggen. U·igipa gisik Calvaryni chisolo signko Nokan gitelni adop ka·gimin depante aro me·chikrangon nikaha. Isolni niamko pe·ani papko ra·galaha. Uamang bi·sani neng·rachakani gisimko ganaaha, aro Isolni pilak ge·etanirangna manigipa aro bebera·gipa ong·a.” Manuscript Release, number 21, 51.

In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?

ꦲꦶꦁ ꦭꦁꦏꦲ ꦏꦁ ꦥꦶꦠꦁꦏꦶꦁ ꦥꦿꦗꦚ꧀ꦗꦶꦪꦤ꧀ ꦲꦶꦁ Purwaning Dumadi limalas, ꦲꦶꦤꦺꦭꦶꦁꦏꦼꦤ꧀ ꦥꦿꦺꦴꦥꦺꦠꦶ ꦮꦶꦏ꧀ꦠꦸ ꦱꦺꦏꦼꦠ ꦲꦠꦸꦂ ꦠꦲꦸꦤ꧀ ꦲꦶꦁ ꦥꦥꦿꦔꦤ꧀, ꦭꦤ꧀ Paulus ꦲꦶꦔꦺꦴꦤ꧀ ꦩꦺꦤꦸꦗꦸꦏꦏꦺ ꦩꦱ ꦏꦁ ꦱꦩ ꦏꦠꦿꦁꦏꦁ ꦱꦼꦏꦼꦠ ꦠꦭꦸꦁꦒꦶꦤ꧀ ꦲꦠꦸꦂ ꦠꦲꦸꦤ꧀. ꦥꦼꦤꦗꦶꦏꦤ꧀ Paulus ꦩꦸꦭꦻ ꦱꦏ ꦥꦔꦗꦼꦔꦤ꧀ ꦲꦶꦁ Keluaran rolas, ꦏꦫꦤ Paulus ꦩꦁꦭꦼꦧꦼꦠ꧀ꦏꦏꦺ ꦩꦱ ꦥꦼꦂꦠꦿꦩꦸꦮꦺꦤ꧀ Abram. ꦪꦺꦤ꧀ ꦥꦶꦠꦸꦁꦠꦶꦁꦒꦭ꧀ ꦏꦼꦛꦶꦏ꧀ ꦏꦁ ꦏꦼꦩ꧀ꦥꦼꦠ꧀, ꦲꦠꦸꦂ ꦠꦲꦸꦤ꧀ ꦏꦁ ꦥꦥꦠ꧀ ꦫꦠꦸꦱ꧀ ꦲꦶꦁ ꦒꦸꦭꦸꦁꦔꦤ꧀ ꦏꦭꦮꦤ꧀ ꦠꦭꦸꦁꦥꦸꦭꦸꦃ ꦠꦲꦸꦤ꧀ ꦲꦶꦏꦸ ꦱꦶꦩ꧀ꦧꦺꦴꦭ ꦏꦁ ꦱꦶꦗꦶ ꦏꦁ ꦏꦶꦤꦠꦸꦂꦏꦺꦤ꧀ déning Paulus, ꦭꦤ꧀ ꦥꦥꦠ꧀ ꦫꦠꦸꦱ꧀ ꦠꦲꦸꦤ꧀ ꦏꦁ ꦏꦶꦤꦠꦸꦂꦏꦺꦤ꧀ déning Abram ꦲꦶꦏꦸ ꦱꦶꦩ꧀ꦧꦺꦴꦭ ꦏꦁ ꦭꦶꦪ. ꦩꦏ, ꦥꦿꦶꦪꦤ꧀ ꦲꦥ ꦏꦁ ꦏꦶꦤꦺꦗꦼꦁꦏꦺꦤ꧀ déning ꦩꦱ ꦥꦥꦠ꧀ ꦫꦠꦸꦱ꧀ ꦠꦲꦸꦤ꧀, ꦭꦤ꧀ ꦥꦿꦶꦪꦤ꧀ ꦲꦥ ꦏꦁ ꦏꦶꦤꦺꦗꦼꦁꦏꦺꦤ꧀ déning ꦩꦱ ꦥꦥꦠ꧀ ꦫꦠꦸꦱ꧀ ꦠꦭꦸꦁꦥꦸꦭꦸꦃ ꦠꦲꦸꦤ꧀, ꦭꦤ꧀ ꦥꦿꦶꦪꦤ꧀ ꦲꦥ ꦏꦁ ꦏꦶꦤꦺꦗꦼꦁꦏꦺꦤ꧀ déning ꦠꦭꦸꦁꦥꦸꦭꦸꦃ ꦠꦲꦸꦤ꧀?

The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.

Baithuti ba bontšhitše ka mo go swanetšego gore mengwaga e makgolo a mane le masome a mararo e ka aroganywa ka dinako tše pedi tša mengwaga e makgolo a mabedi le lesome le metšo e mehlano, nako ya pele e se na bohlanka le bokgoba, ya bobedi e le ya bokgoba.

Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.

Abraham memasuki Kanaan pada usia 75 tahun, dan Ishak dilahirkan ketika Abraham berumur 100 tahun (25 tahun kemudian). Yakub dilahirkan ketika Ishak berumur 60 tahun, dan Yakub memasuki Mesir ketika ia berumur 130 tahun. Jumlahnya ialah 215 tahun di Kanaan dan 215 tahun di Mesir, dengan jumlah keseluruhan 430 tahun. Bagi seorang pelajar nubuat, hal ini memberikan dua kesaksian, daripada dua lambang perjanjian, bagi Paulus, sebagaimana Abram telah diubah namanya. Paulus mengenal pasti 430 dan Abram 400. Penggenapan baris demi baris bagi dua nubuat masa yang berkaitan itu dihubungkan dengan tempoh perjanjian yang pertama yang membawa kepada penetapan umat pilihan Tuhan.

When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”

Sa tingkæp Kristus dalam sejarah gʉn mengesahkan perjanjian dengan banyak orang selama satu minggu, minggu itu melambangkan dua nubuatan waktu yang saling berkaitan. Nubuatan empat ratus tiga puluh tahun menurut Paulus dapat dibahagikan kepada dua bahagian yang sama, sebagaimana minggu Kristus. Dua ratus lima belas tahun di Kanaan diikuti oleh dua ratus lima belas tahun di Mesir, melambangkan kesaksian Kristus secara peribadi selama 1260 hari, diikuti oleh 1260 hari kesaksian Kristus dalam diri murid-murid-Nya. Dua ribu lima ratus dua puluh hari ketika Kristus mengesahkan perjanjian itu juga melambangkan tujuh masa yang merupakan “pertikaian perjanjian-Nya.”

From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.

ལོ་ སྤྱི་ལོ་སྔ་མ་ 723 ནས་ 1798 བར་ནི་ ལོ་ 2520 ཡིན་ལ། ལོ་དེ་དག་ནི་ ལོ་ 1260 རེའི་ དུས་ཡུན་གཉིས་སུ་ བགོས་ཡོད་པས། དེས་ ལོ་ 1260 རིང་ ཕ་གན་རིང་ལུགས་ཀྱིས་ གནས་མཆོག་དང་ དམག་ཚོགས་ལ་ རྐང་པས་བརྫིས་པ་མཚོན་ཞིང་། དེའི་རྗེས་སུ་ ལོ་ 1260 རིང་ པཱ་པལ་རིང་ལུགས་ཀྱིས་ གནས་མཆོག་དང་ དམག་ཚོགས་ལ་ རྐང་པས་བརྫིས་པ་མཚོན་ནོ། ཀྲིསྟོས་ཀྱི་ བདུན་ཕྲག་གི་ དབུས་ནི་ སྐྲོས་ཡིན་ལ། བདུན་ཕྲག་གི་ དབུས་ (538) ནི་ ལོ་ 1260 ཡི་ ཕ་གན་གྱི་ དཔང་བརྗོད་བསྐྱེད་ནས། དེའི་རྗེས་སུ་ ཕ་གན་རིང་ལུགས་ཀྱི་ སློབ་མ་ཡིན་པའི་ པཱ་པལ་རིང་ལུགས་ནས་ ལོ་ 1260 ཡི་ ཕ་གན་གྱི་ དཔང་བརྗོད་བྱུང་བ་ཡིན། ཀྲིསྟོས་ཀྱི་ ཐུགས་རྗེའི་ རྒྱལ་ཁམས་དེ་ སྐྲོས་ཐོག་ དབང་ཆ་དང་ལྡན་པར་ གྱུར་པའི་ཚེ། དེས་ འགལ་ཟླའི་ རྒྱལ་ཁམས་དེ་ དབང་ཆ་དང་ལྡན་པར་ གྱུར་པའི་ 538 ལ་ མཚོན་པ་བྱས། སྐྲོས་ཐོག་ དངོས་པོའི་ ཨིསྲ་ཨེལ་ལ་ ཟུར་བཞག་བྱས་ནས་ ཆོས་དོན་གྱི་ ཨིསྲ་ཨེལ་འགོ་བཙུགས། 538 ལོར་ དངོས་པོའི་ ཕ་གན་རིང་ལུགས་ལ་ ཟུར་བཞག་བྱས་ནས་ ཆོས་དོན་གྱི་ ཕ་གན་རིང་ལུགས་འགོ་བཙུགས།

Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.

Nṭa Abaram gugo ŋguo shuɓi ɓerem nnae, nzii keme ɓerem nnae taŋ nà kume takwas. A yi yi li gugo ŋguo shii, ama a yi waa yi ji nɗe nduo ka ɓɛ gasko alkawali nza. Gugo ŋguo wu ɗa tsa nza maa yi kata bayyanawa bauta da ceto mutanen Ɓe, nda a yi kpanza a farawa tarihin alkawali na Isra’ila na dā. A ƙarshen tarihin alkawali na Isra’ila na dā, akwai gugo ŋguo ɗaya nda yi daidaita nà wani, a cikin dangantakar rana ɗaya ma shekara ɗaya, haka yana bayyana gugo ŋguo nza biyu nda tsa jaddada ceto da bauta.

In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.

Tengatengaha histori ya mwanzo na mwisho wa Israeli ya kale twampata Danieli katika utumwa wa Babeli. Kutoka katika hiyo historia ya agano, inayotambulisha utumwa na ahadi ya ukombozi, unabii unaounganisha historia ya agano ya Israeli ya kale na historia ya agano ya Israeli ya kisasa unawekwa wazi. Katika kitabu cha Danieli, unabii wa nyakati mbili unatambulishwa. “Kiapo” cha “nyakati saba” cha Musa katika Mambo ya Walawi ishirini na sita kinatambulishwa katika Danieli 9/11, vivyo hivyo na swali la mstari wa kumi na tatu katika Danieli nane, linaloongoza kwenye jibu la mstari wa kumi na nne, linalotambulisha unabii wa miaka 2300. “Kiapo,” ambacho kikivunjwa huwa “laana ya Musa” katika Danieli tisa kumi na moja, kilipotekelezwa katika mwaka 677 KK dhidi ya ufalme wa kusini kilifikia mwisho wake tarehe 22 Oktoba, 1844, kama ilivyokuwa pia kwa miaka 2300. Matapanyiko yote mawili ya 2520 yapo katika swali la mstari wa kumi na tatu, na jibu la mstari wa kumi na nne ni ile 2300.

As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.

Ana metot rekkaseh en acient Israeeletn taariik koonvenaa, duma metot rekkaseh Kristo, omega rekkaseh acient Israeeletn taariik koonvenaa, taariik alpha rekkaseh modern Israel ke fiiliik rufoh maalô marih waqdi nabii sinam nammay walâloyteh yan. Tokke xabbac kee gabatinnâ luk tan, kaadu tokkel baxisiyya. Qooda 430 sanat nammay qokololih waqtiyitteh addat taariik alpha rekkaseh acient Israel, astootuk tekkeh, qooda nabii rekkaseh usuk ku sugteh toddobba ayro kinni Kristo koonvenaa sugteh, kaadu walâloyteh yan waqti digaaláh koonvenaa jabteh sababih qoodam nammay qokololih waqtiyitteh addat, nammay markâh qaddosseh; taariik alpha rekkaseh modern Israel nabii xabba xinnaanam leeh yakkaleh. 2520 sanat kee 2300 sanat wakti nammay inkih xayyooweh, usun nammayteh markâh sadexa hayta waqdi nabii sinam walâloyteh yan, kuwa nabii lel takke qoodam massakaxxa nammay qokololih yan.

Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.

홀бо인 세 증거는, 주께서 현대 이스라엘의 오메가 역사 가운데 십사만 사천과 언약을 맺으실 때, 서로 관련된 예언적 시간에 관한 두 예언과, 두 동일한 부분으로 나뉘는 그와 연관된 한 기간이 있으리라고 한 영혼으로 하여금 기대하게 할 것이나, 그럴 수는 없다. 이는 주께서 현대 이스라엘과 언약을 맺으실 때에 손을 하늘로 들어 올리시고 더 이상 시간이 없을 것이라고 선포하셨기 때문이다.

The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.

Perjanjian seratus empat puluh empat ribu itu dilambangkan oleh dua roti unjukan dari persembahan hasil pertama gandum. Struktur nubuat tiga saksi, yang diikuti oleh suatu kesaksian rangkap dua yang tidak memiliki pembedaan waktu kenabian, terdapat dalam persembahan Abram berupa seekor lembu betina muda (yang dibelah sama rata), seekor kambing betina (yang dibelah sama rata), dan seekor domba jantan (yang dibelah sama rata), kemudian diikuti oleh seekor burung tekukur dan seekor anak merpati.

The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.

Sehlabelo sa mathomo se se tharo tsotlhe di ne di na le dingwaga di le tharo tse di golagantsweng le sesupo sa tsone, go supa gore di emela ditlhabelo di le tharo tse di neng di na le nako ya boporofeti. Ga se fela gore ditlhabelo tse tharo tsotlhe di ne di na le nako ya boporofeti, mme sengwe le sengwe sa tsone se ne se na le nako ya boporofeti e e neng e kgaogantswe ka go lekana mo dipakeng di le pedi. Lephoi le leebana ga di a abelwa dingwaga, di ne di tshwanetse fela go nna di le dinnye, gonne di emela kokomana ya bofelo ya batho ba kgolagano, ba ba emelwang ke dinonyane tse pedi, kgotsa mephato e mebedi.

The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.

群羊 melambangkan kumpulan besar dan seratus empat puluh empat ribu, tetapi kedua-dua burung itu mengandungi makna sekunder. Merpati ialah salah satu persembahan bagi tempat kudus, dan apabila anda meneliti pengenalpastian merpati sebagai suatu persembahan, kebanyakannya itu bererti suatu jenis burung tekukur; sedangkan merpati dalam persembahan Abram mengenal pasti seekor burung yang begitu muda sehingga belum mempunyai bulu, atau lebih buruk lagi, seekor burung yang bulunya telah dicabut. Pada peringkat nubuat ini, kedua-dua burung itu ialah gandum dan lalang.

In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.

Ndzi masiku ya makumu, nsembyana yi ta tlakusiwa ku ya ematilweni kukota nyenyana, naswona swi ta endleka hi nkarhi wolowo lowu tinyenyana timbirhi leti nga basangiki ti nga ta tlakusa vuhomboloki ti tlhela ti n’wi veka eswitulwini swa yena eShinari.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.

> Malaika o neng a bua le nna a tswa, mme a re ho nna: “Jaanong tsholetsa matlho a gago, o bone gore ke eng se se yang pele.” Mme ka re: “Ke eng?” Mme a re: “Se ke efa e e yang pele.” A ba a re gape: “Se ke setshwantsho sa bone mo lefatsheng lotlhe.” Mme bonang, ga tsholediwa talenta ya lotshipi lo lo boima; mme yo ke mosadi yo o ntseng mo gare ga efa.

> And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.

> Дараа нь тэрээр: «Энэ бол ёс бус явдал мөн» гэв. Тэгээд түүнийг ефа савны дунд шидэж, аман дээр нь тугалганы жинг тавив.

> Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Lalu aku mengangkat mataku dan melihat, dan tampaklah, keluarlah dua orang perempuan, dan angin ada pada sayap mereka; sebab mereka mempunyai sayap seperti sayap burung ranggung; dan mereka mengangkat efa itu di antara bumi dan langit. Lalu aku berkata kepada malaikat yang berbicara dengan aku, “Ke manakah mereka membawa efa itu?” Dan ia berkata kepadaku, “Untuk mendirikan baginya sebuah rumah di tanah Sinear; dan itu akan ditegakkan, dan ditempatkan di sana di atas alasnya sendiri.” Zakharia 5:5–11.

The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.

Kepausan, yang dilambangkan sebagai “kejahatan”, atau oleh Paulus sebagai “si pendurhaka itu”, menerima luka yang mematikan itu pada tahun 1798, ketika sebongkah timah diletakkan di atas bakul tempat ia duduk. Sesudah itu spiritualisme dan Protestanisme murtad akan mengangkatnya dan membangun baginya sebuah rumah di tanah Sinear, tepat pada saat yang sama ketika Allah telah selesai membangun rumah yang akan Ia angkat sebagai suatu panji. Dalam Zakharia, panji tandingan itu adalah perempuan kejahatan itu, dan panji yang sejati dilambangkan sebagai burung-burung merpati. Maka dunia akan dihadapkan pada pilihan antara Roma, yang adalah sangkar bagi setiap burung yang najis dan yang dibenci, atau merpati, lambang perjanjian Allah dengan umat manusia.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Dia berseru dengan suara yang kuat, katanya, Babel yang besar itu telah rubuh, telah rubuh, dan telah menjadi tempat kediaman setan-setan, sarang setiap roh najis, dan sangkar segala burung yang najis dan yang dibenci. Wahyu 18:2.

Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.

Kristus menyatakan berhubung dengan kematian dan kebangkitan-Nya, “robohkan bait ini, dan dalam tiga hari Aku akan membangunkannya.” Tiga hari itu melambangkan suatu tempoh nubuat apabila sebuah bait didirikan, sebagaimana yang berlaku pada zaman Musa, pada Kristus, dan pada golongan Millerit. Syarat berumur tiga tahun bagi persembahan Abram, iaitu seekor lembu betina, seekor kambing betina, dan seekor domba jantan, melambangkan bahawa dalam setiap satu daripada tiga sejarah perjanjian yang kini sedang kita pertimbangkan, sebuah bait akan didirikan. Bait perjanjian yang terakhir bagi seratus empat puluh empat ribu itu ialah panji yang akan diangkat sebagai suatu mahkota ke langit. Atas sebab ini, lembu betina, kambing betina, dan domba jantan itu ialah binatang bumi, dengan demikian memperlihatkan perbezaannya dengan burung-burung yang terbang di langit. Bait perjanjian yang didirikan pada hari-hari terakhir adalah ketika Yerusalem diangkat lebih tinggi daripada segala bukit dan gunung.

Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.

Biarpun saya masih belum mengenal pasti setiap unsur dalam langkah pertama daripada tiga langkah perjanjian Abram, setakat ini, setiap unsur yang telah kita pertimbangkan mempunyai padanannya pada permulaan dan pengakhiran Israel harfiah purba, serta pada permulaan Israel moden. Kita telah menunjukkan tiga langkah para malaikat dalam Wahyu empat belas dalam langkah pertama perjanjian Abram. Fraktal tiga malaikat yang terdapat dalam langkah pertama perjanjian Abram itu akan ditegakkan dengan lebih jelas lagi apabila kita mempertimbangkan langkah kedua dan ketiga perjanjian Abram.

Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.

“Kelapan” persembahan Abram bukan sahaja melambangkan persembahan yang kemudiannya akan menjadi sebahagian daripada ritual tempat suci Musa, tetapi juga mengenal pasti dan mengesahkan peranan masa kenabian dalam kisah umat perjanjian Allah. Persembahan-persembahan itu mengesahkan permulaan dan pengakhiran Israel sebagai umat pilihan Allah, sama ada secara harfiah mahupun rohani.

Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.

430 tahun Paulus ialah suatu tempoh nubuatan yang secara logik tidak dapat dipisahkan daripada 400 tahun Abram. Apabila diletakkan bertindih antara satu dengan yang lain, kedua-duanya menghasilkan satu tempoh tiga puluh tahun, diikuti oleh empat ratus tahun. Di sinilah kita akan meneruskan perbincangan dalam rencana yang berikutnya.

> “The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.

> “Dipolelo tše di ngwadilwego ka Testamenteng ya Kgale ke lentšu la Morena bakeng sa matšatši a bofelo, gomme di tla phethagala ka kgonthe bjalo ka ge re bone tšhwalalano ya San Francisco.” Letter 154, May 26, 1906.

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