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# Future for America and July 18, 2020 - Number One

Masa Depan bagi Amerika dan 18 Julai 2020 - Nombor Satu

Cavemen of Covenant: Moses & Elijah at the End of the World

Mabuwe ya Agano: Musa le Elia kwa Bofelong bja Lefase

Author

Jeff Pippenger

Published

August 23, 2023

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Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”

Musa na Elia ni alama za kinabii ambazo kila moja inaweza kufahamika kwa muktadha kama alama ya pekee, au pia zinaweza kufahamika kama alama inayowajumuisha manabii wote wawili. Kwa ushuhuda wa wawili jambo huthibitishwa, na katika Ufunuo kumi na moja Musa na Elia wanawakilisha mashahidi wawili wa Agano la Kale na Agano Jipya. Katika Mlima wa Kubadilika Sura, ukiwakilisha Kuja kwa Kristo mara ya Pili, alama hiyo ya pande mbili inawakilisha wote wawili, yaani wale mia moja arobaini na nne elfu (Elia) na wafia dini (Musa) wa msiba wa sheria ya Jumapili. Kwa pamoja kama alama, katika pango la Horebu, wanawakilisha watu wa Mungu katika mwisho wa ulimwengu ambao “husikia,” “husoma,” na “hutunza” ujumbe ambao ni Ufunuo wa tabia ya Mungu ulio na uwezo wa kumbadilisha Mlaodikia kuwa Mphiladelfia. Hivi karibuni, (karibuni sana) kutakuja wakati ambapo haitakuwa tena inawezekana kwa Waadventista wapumbavu wa Laodikia kujipatia “mafuta” yanayohitajika ili kuitikia kwa usahihi kilio hiki, “Tazama, Bwana-arusi yuaja.”

> And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.

> Lalu Musa berkata kepada TUHAN, “Lihatlah, Engkau berfirman kepadaku: Bawalah bangsa ini pergi; tetapi Engkau belum memberitahukan kepadaku siapa yang akan Engkau utus menyertai aku. Namun Engkau telah berfirman: Aku mengenal engkau dengan nama, dan engkau juga telah mendapat kasih karunia di hadapan-Ku. Maka sekarang, aku mohon, jika aku telah mendapat kasih karunia di hadapan-Mu, beritahukanlah kiranya jalan-Mu kepadaku, supaya aku mengenal Engkau, agar aku mendapat kasih karunia di hadapan-Mu; dan pertimbangkanlah bahwa bangsa ini adalah umat-Mu.” Firman-Nya, “Hadirat-Ku akan menyertai engkau, dan Aku akan memberikan ketenteraman kepadamu.” Lalu ia berkata kepada-Nya, “Jika hadirat-Mu tidak menyertai aku, janganlah membawa kami berangkat dari sini. Sebab dari manakah akan diketahui di sini bahwa aku dan umat-Mu telah mendapat kasih karunia di hadapan-Mu, kalau bukan karena Engkau berjalan bersama kami? Dengan demikian kami akan dibedakan, aku dan umat-Mu, dari segala bangsa yang ada di atas muka bumi.” Berfirmanlah TUHAN kepada Musa, “Apa yang telah kaubicarakan ini pun akan Kulakukan, sebab engkau telah mendapat kasih karunia di hadapan-Ku, dan Aku mengenal engkau dengan nama.” Lalu ia berkata, “Aku mohon kepada-Mu, perlihatkanlah kiranya kemuliaan-Mu kepadaku.” Firman-Nya, “Aku akan membiarkan segala kebaikan-Ku lewat di depanmu, dan Aku akan menyerukan nama TUHAN di depanmu; Aku akan bermurah hati kepada siapa Aku akan bermurah hati, dan Aku akan menunjukkan belas kasihan kepada siapa Aku akan menunjukkan belas kasihan.” Lagi firman-Nya, “Engkau tidak dapat melihat wajah-Ku, sebab tidak seorang pun dapat melihat Aku dan tetap hidup.” Dan TUHAN berfirman, “Sesungguhnya, ada suatu tempat di dekat-Ku, dan engkau harus berdiri di atas gunung batu. Maka akan terjadi, pada waktu kemuliaan-Ku lewat, Aku akan menempatkan engkau dalam lekuk gunung batu itu, dan Aku akan menudungi engkau dengan tangan-Ku sampai Aku telah lewat. Sesudah itu Aku akan menarik tangan-Ku, dan engkau akan melihat belakang-Ku; tetapi wajah-Ku tidak akan kelihatan.” Lalu TUHAN berfirman kepada Musa, “Pahatlah bagimu dua loh batu seperti yang pertama, dan Aku akan menuliskan pada loh-loh itu perkataan yang ada pada loh yang pertama, yang telah kauremukkan. Bersiaplah pada pagi hari, lalu naiklah pada pagi hari itu ke gunung Sinai, dan hadirkanlah dirimu di sana di hadapan-Ku, di puncak gunung itu. Tidak seorang pun boleh naik bersama engkau, dan jangan seorang pun terlihat di seluruh gunung itu; bahkan kambing domba ataupun lembu sapi jangan dibiarkan merumput di depan gunung itu.” Maka ia memahat dua loh batu seperti yang pertama; lalu Musa bangun pagi-pagi, dan naik ke gunung Sinai, seperti yang diperintahkan TUHAN kepadanya, sambil membawa kedua loh batu itu di tangannya. Lalu TUHAN turun dalam awan itu, berdiri di sana dekat dia, dan menyerukan nama TUHAN. TUHAN lewat di hadapannya dan berseru, “TUHAN, TUHAN, Allah yang penyayang dan pengasih, panjang sabar, dan berlimpah kasih setia dan kebenaran, yang meneguhkan kasih setia bagi beribu-ribu orang, yang mengampuni kesalahan, pelanggaran, dan dosa, tetapi sekali-kali tidak membebaskan orang yang bersalah dari hukuman; yang membalaskan kesalahan bapa kepada anak-anaknya, dan kepada cucu-cucunya, sampai kepada keturunan yang ketiga dan keempat.” Segeralah Musa berlutut ke tanah, lalu sujud menyembah. Katanya, “Jika sekarang aku telah mendapat kasih karunia di hadapan-Mu, ya Tuhan, biarlah kiranya Tuhanku berjalan di tengah-tengah kami, walaupun bangsa ini adalah bangsa yang tegar tengkuk; ampunilah kesalahan kami dan dosa kami, dan ambillah kami menjadi milik pusaka-Mu.” Firman-Nya, “Sesungguhnya, Aku mengadakan suatu perjanjian: di hadapan seluruh umatmu Aku akan melakukan keajaiban-keajaiban, yang belum pernah dilakukan di seluruh bumi ataupun di antara segala bangsa; dan seluruh bangsa, di tengah-tengahnya engkau berada, akan melihat pekerjaan TUHAN, sebab apa yang akan Kulakukan bersamamu adalah perkara yang dahsyat.” Keluaran 33:12–34:10.

Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”

Moses li a represen me God ikman blong Hem long en blong wol. Oli ya we, long “ol las dei” blong jajmen ya blong investigesen, oli askem God blong soemaot long olgeta “rod” blong Hem, “blong” oli save “save” God, mo long ansa blong hem oli kasem wan ansa long God we i inkludum promes ya se “presens” blong Hem “bambae i go wetem” olgeta, mo se God bambae i givim long olgeta ya “spel.”

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> ଏହିପରି ପ୍ରଭୁ କହୁଛନ୍ତି, “ପଥମାନଙ୍କରେ ଠିଆ ହୁଅ, ଦେଖ, ଏବଂ ପୁରୁଣା ପଥଗୁଡ଼ିକ ବିଷୟରେ ପଚାର—ଭଲ ପଥ କେଉଁଠି ଅଛି; ଏବଂ ସେହି ପଥରେ ଚାଲ; ତାହେଲେ ତୁମ୍ମାନଙ୍କ ପ୍ରାଣ ପାଇଁ ବିଶ୍ରାମ ପାଇବ। କିନ୍ତୁ ସେମାନେ କହିଲେ, ‘ଆମେ ସେହି ପଥରେ ଚାଲିବୁ ନାହିଁ।’ ପୁନର୍ବାର ମୁଁ ତୁମ୍ମାନଙ୍କ ଉପରେ ପ୍ରହରୀମାନଙ୍କୁ ନିଯୁକ୍ତ କଲି, କହିଲି, ‘ତୁରୀର ଶବ୍ଦକୁ ଶୁଣ।’ କିନ୍ତୁ ସେମାନେ କହିଲେ, ‘ଆମେ ଶୁଣିବୁ ନାହିଁ।’ ଯିରିମିୟ 6:16, 17।”

Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.

Yeremia mengenal pasti satu golongan yang enggan “melihat” dan “mendengar,” dan oleh itu tidak menerima “perhentian” yang dijanjikan kepada mereka yang mencari “jalan yang baik” dan “berjalan di dalamnya.” Perhentian itu dikenal pasti sebagai “penyegaran” oleh Yesaya.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Ia akan mengajar pengetahuan kepada siapa? Dan kepada siapa Ia akan membuat pengajaran dapat dimengerti? Kepada mereka yang telah disapih dari susu dan dijauhkan dari buah dada. Sebab haruslah perintah demi perintah, perintah demi perintah; baris demi baris, baris demi baris; di sini sedikit, dan di sana sedikit. Sebab dengan bibir yang gagap dan dengan bahasa lain Ia akan berbicara kepada bangsa ini. Kepada mereka Ia telah berfirman: Inilah perhentian yang dengannya kamu dapat membuat orang yang letih mendapat perhentian; dan inilah penyegaran. Namun mereka tidak mau mendengar. Tetapi firman Tuhan bagi mereka adalah: perintah demi perintah, perintah demi perintah; baris demi baris, baris demi baris; di sini sedikit, dan di sana sedikit; supaya mereka pergi, lalu jatuh terlentang, diremukkan, dijerat, dan tertangkap. Yesaya 28:9–13.

The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.

“Phomolo” le “tapologo” di emela pula ya morago e e tshololwang mo nakong ya phatlalatso ya molaetsa wa bofelo wa tlhagiso.

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> “Ae go supiwa kwa tshupanako e molaetsa wa moengele wa boraro o neng o tswalelwa. Maatla a Modimo a ne a ntse mo bathong ba Gagwe; ba ne ba weditse tiro ya bone mme ba ne ba baakanyeditswe ura ya teko e e neng e le fa pele ga bone. Ba ne ba amogetse pula ya morago, kgotsa boitapoloso jo bo tswang mo pele ga Morena, mme bosupi jo bo tshelang bo ne bo tsosolositswe. Tlhagiso e kgolo ya bofelo e ne e utlwagetse gongwe le gongwe, mme e ne ya tsosa le go galefisa banni ba lefatshe ba ba neng ba sa batle go amogela molaetsa.” Early Writings, 279.

The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.

Janji tentang “perhentian” atau “penyegaran” yang merupakan “hujan akhir”, merangkumi janji yang diberikan kepada Musa di dalam gua bahawa “hadirat” Tuhan akan menyertai umat-Nya.

> “The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)

> “Bero itu akan sama seperti pada hari Pentakosta. Sebagaimana ‘hujan awal’ telah dicurahkan, dalam pencurahan Roh Kudus pada permulaan Injil, untuk menumbuhkan benih yang berharga itu, demikian pula ‘hujan akhir’ akan dicurahkan pada penutupnya, untuk pematangan tuaian. ‘Maka kita akan mengetahui, kalau kita sungguh-sungguh mengenal TUHAN; kedatangan-Nya pasti seperti fajar; Ia akan datang kepada kita seperti hujan, seperti hujan pada akhir dan awal musim ke bumi.’ (Hosea 6:3.) ‘Hai anak-anak Sion, bersorak-soraklah dan bersukacitalah di dalam TUHAN, Allahmu; sebab Ia telah memberikan kepadamu hujan awal pada waktunya, dan Ia akan menurunkan bagimu hujan, hujan awal dan hujan akhir.’ (Joel 2:23.) ‘Pada hari-hari terakhir, firman Allah, Aku akan mencurahkan Roh-Ku ke atas semua manusia.’ ‘Dan akan terjadi, bahwa setiap orang yang berseru kepada nama Tuhan akan diselamatkan.’ (Acts 2:17, 21.) Pekerjaan besar Injil tidak akan berakhir dengan pernyataan kuasa Allah yang lebih kecil daripada yang menandai permulaannya. Nubuatan-nubuatan yang digenapi dalam pencurahan hujan awal pada permulaan Injil, akan digenapi lagi dalam hujan akhir pada penutupnya. Inilah ‘masa kelegaan’ yang dinantikan rasul Petrus ketika ia berkata, ‘Karena itu bertobatlah dan berbaliklah, supaya dosamu dihapuskan [dalam Penghakiman pemeriksaan], agar masa kelegaan datang dari hadirat Tuhan, dan supaya Ia mengutus Yesus.’ (Acts 3:19–20.)”

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> “Para pelayan Tuhan, dengan wajah mereka yang bercahaya dan bersinar oleh penyerahan yang kudus, akan bergegas dari satu tempat ke tempat yang lain untuk memaklumkan pekabaran dari Surga. Oleh beribu-ribu suara, di seluruh bumi, amaran itu akan diberitakan. Mukjizat akan diadakan, orang sakit akan disembuhkan, dan tanda-tanda serta keajaiban-keajaiban akan menyertai orang-orang percaya. Iblis juga bekerja dengan keajaiban-keajaiban dusta, bahkan menurunkan api dari langit di hadapan manusia. (Wahyu 13:13.) Dengan demikian penduduk bumi akan dibawa untuk mengambil pendirian mereka.” The Great Controversy, 611, 612.

The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.

Ku tšhologa ga Moya o Mokgethwa mo malatsing a bofelo go kile gwa swantshediwa ke go tšhologa ga Moya o Mokgethwa mathomong a kgoeletšo ya ebangedi. “Lentšu la Morena go bona” bao ba ka se kwego seo Moya o se botšago dikereke, e be e le motheo wa boporofeta wa go oketša mothaladi o mongwe wa histori ya boporofeta godimo ga mothaladi o mongwe wa histori ya boporofeta gore go tšweletšwe bofelo bja lefase. Ga se selo se sengwe ge e se molao wo o rego bofelo bja selo bo swantšhwa ke mathomo a selo. Molao wa boporofeta o ganwa ke batho ba mašilo ba Laoditsea ba Seventh-day Adventist. Ge o amogelwa, Modimo a ka “ruta tsebo,” yeo Daniele a e šupago e oketšega nakong ya bofelo, gomme e le yona tsebo yeo Hosea a rego batho ba Modimo ba a senyega ka baka la go gana ga bona yona. Sehlopha sa Jesaya le Jeremia seo se ganago go kwa goba go bona, se gana “tapologo,” yeo e lego “khutšo” yeo Modimo a holofetšago go e nea batho ba Gagwe ba “letšatši la bofelo” gore ba kgone go feta ka polokego hara tlalelo ya bofelong bja matšatši.

The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.

“Nama Tuhan” (tabiat) yang Allah maklumkan kepada Musa ialah bahawa “TUHAN Allah” itu “penyayang dan pengasih, panjang sabar, serta berlimpah dalam kebajikan dan kebenaran.” Tabiat-Nya ialah belas kasihan dan kebenaran. Kebenaran yang melambangkan tabiat-Nya sentiasa berkaitan dengan belas kasihan-Nya, kerana tiada seorang pun akan memahami kebenaran-Nya melainkan Allah terlebih dahulu melaksanakan belas kasihan-Nya terhadap mereka, kerana semua orang telah berbuat dosa dan telah kehilangan kemuliaan (tabiat) Allah. Kebenaran bahawa Yesus Kristus ialah Alfa dan Omega diakui dan dipelihara oleh mereka yang telah diampuni Allah daripada kedurhakaan dan dosa mereka. Pengampunan itu berlaku dalam adegan-adegan terakhir penghakiman penyiasatan. Mereka yang terhadapnya Ia melaksanakan belas kasihan-Nya, lalu mengampuni dosa-dosa mereka, diambil-Nya menjadi milik pusaka-Nya dan Ia mengadakan perjanjian dengan mereka.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Dalam hari-hari terakhir sejarah bumi ini, perjanjian Allah dengan umat-Nya yang menuruti perintah-perintah-Nya akan diperbaharui.” Review and Herald, 26 Februari 1914.

All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”

Baprofeta bohle, ho akareletsoa le Moshe, ba supa matsatsi a ho qetela a kahlolo e batlisisang, mohla Molimo a nchafatsang selekane sa Hae le ba khethiloeng e le ba likete tse lekholo le mashome a mane a metso e mene. ’Me ha selekane seo se tiisoa, Molimo “o tla etsa mehlolo, e sa kang ea etsoa lefatšeng lohle, leha e le sechabeng sefe kapa sefe; ’me batho bohle bao u leng har’a bona ba tla bona mosebetsi oa Jehova; hobane ke ntho e tšabehang eo ke tla e etsa ka uena.”

Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.

Ɔhene Mosee ne abodan mu osuahu a ɔnyae wɔ Bepɔw Horeb so, a wɔsan frɛ no Bepɔw Sinai no, wɔde too ne mmɔden a na ɔne Onyankopɔn man no redi no mu. Ne mmɔden no yɛɛ sɛ ɔbɛyɛ adwuma a Onyankopɔn de ahyɛ ne nsa no ama. Mosee kɔɔ mmɔden bi mu wɔ Onyankopɔn nkrasɛm a ɛkɔ wiase no ho. Ansa na Awurade rekyerɛ Mosee N’animuonyam no, yehu Mosee sɛ ɔde ntease repere Awurade, na ɔrekyerɛ sɛ, sɛ Awurade sɛe atuatewfo no a wɔafi nnansa yi ara rehosɛpɛw atwa Aaron sika nantwi ba no ho no, atuatewfo no sɛe no bɛsɛe nkrasɛm a na ɛda Onyankopɔn tumi adi no.

> And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.

> Lalu TUHAN berfirman kepada Musa, “Aku telah melihat bangsa ini, dan sesungguhnya, mereka adalah bangsa yang tegar tengkuk. Maka sekarang, biarkanlah Aku, supaya murka-Ku menyala terhadap mereka, dan Aku membinasakan mereka; tetapi dari padamulah Aku akan menjadikan suatu bangsa yang besar.” Lalu Musa memohon kepada TUHAN, Allahnya, katanya, “Ya TUHAN, mengapakah murka-Mu menyala terhadap umat-Mu, yang telah Kaubawa keluar dari tanah Mesir dengan kuasa yang besar dan dengan tangan yang kuat? Mengapakah orang Mesir harus berkata demikian: Dengan maksud jahat Ia membawa mereka keluar, untuk membunuh mereka di gunung-gunung dan untuk melenyapkan mereka dari muka bumi? Berbaliklah dari murka-Mu yang menyala-nyala itu, dan menyesallah karena malapetaka yang hendak Kaudatangkan atas umat-Mu. Ingatlah akan Abraham, Ishak, dan Israel, hamba-hamba-Mu, yang kepada mereka Engkau telah bersumpah demi diri-Mu sendiri, dan berfirman kepada mereka: Aku akan membuat keturunanmu menjadi banyak seperti bintang-bintang di langit, dan seluruh negeri ini, yang telah Kufirmankan itu, akan Kuberikan kepada keturunanmu, dan mereka akan memilikinya untuk selama-lamanya.” Maka menyesallah TUHAN karena malapetaka yang dirancangkan-Nya hendak ditimpakan kepada umat-Nya. Keluaran 32:9–14.

Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.

Kesan pengalaman Musa di dalam gua merangkumi berita yang telah ditetapkan baginya untuk disampaikan kepada dunia. Kesaksian tentang TUHAN yang berlalu di hadapan Musa dan memaklumkan sifat-Nya ditempatkan dalam konteks suatu berita dalaman mengenai umat Allah yang memberontak (Laodikia), dan konteks pengalaman Elia di dalam gua ditempatkan dalam pergumulannya dengan Izebel, atau kesatuan tiga serangkai Amerika Syarikat, Kepausan, dan Pertubuhan Bangsa-Bangsa Bersatu. Yang satu melambangkan berita dalaman bagi gereja, yang satu lagi berita luaran bagi dunia, namun kedua-dua saksi, Musa dan Elia, berada di dalam gua Horeb yang sama, dan kedua-duanya dilambangkan di dalam gua itu pada akhir zaman.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.

> Ahab asɛm a Elija yɛe no nyinaa ne sɛnea okum adiyifo no nyinaa de nkrante kaa wɔn no, ɔka kyerɛɛ Jesebel. Ɛnna Jesebel soma ɔbɔfo kɔɔ Elija nkyɛn kɔka kyerɛɛ no sɛ: Sɛ ɔkyena bere a ɛte sɛ yi, manyɛ wo kra sɛ wɔn mu baako de a, anyame no nyɛ me saa, na wɔnka ho bio. Bere a ohuu eyi no, ɔsɔre de ne kra guan, na oduu Beer-Seba a ɛwɔ Yuda, na ogyaa ne somfo hɔ. Na ɔno ankasa kɔɔ sare so akwantu nna baako, na oduu baabi kɔtenaa nkyene dua bi ase; na ɔsrɛ maa ne ho sɛ onwu, kae sɛ: Eye me dodo; afei, Awurade, yi me kra fi hɔ; efisɛ menyɛ me agyanom sen wɔn. Na ɔdaa hɔ, na ɔdae nkyene dua no ase; na hwɛ, ɔbɔfo bi de ne nsa kaa no, na ɔka kyerɛɛ no sɛ: Sɔre na didi. Na ɔhwɛe, na hwɛ, paanoo bi a wɔato agu ogya nnyansram so ne nsukura bi da ne ti ho. Na odii, na ɔnomee, na ɔsan kɔdaa hɔ bio. Na Awurade bɔfo no baa bio ne mprenu so, de ne nsa kaa no, na ɔkae sɛ: Sɔre na didi; efisɛ akwantu no yɛ den ma wo dodo. Na ɔsɔree, didii, nomee, na aduan no ahoɔden mu na ɔde nantew adaduanan awia ne adaduanan anadwo koduu Horeb, Onyankopɔn bepɔw no so. Na oduu hɔ kɔɔ ɔbodan bi mu, na ɔtenaa hɔ anadwo; na hwɛ, Awurade asɛm baa ne nkyɛn, na ɔka kyerɛɛ no sɛ: Dɛn na woreyɛ ha, Elija? Na ɔkae sɛ: Madi ninkutwe yiye ama Awurade, asafo no Nyankopɔn no; efisɛ Israelfo agyaw wo apam, wɔabubu wo afɔremuka, na wɔde nkrante akum wo adiyifo; na me na aka nko ara, na wɔrehwehwɛ me kra, sɛ wɔbeyi afi hɔ. Na ɔkae sɛ: Fi adi, na gyina bepɔw no so wɔ Awurade anim. Na hwɛ, Awurade twam; na mframa kɛse a emu yɛ den pa ara bubu bepɔw no mu, na ebubu abotan no aketeakete wɔ Awurade anim; nanso Awurade nni mframa no mu; na mframa no akyi asasewosow baa; nanso Awurade nni asasewosow no mu. Na asasewosow no akyi ogya baa; nanso Awurade nni ogya no mu; na ogya no akyi nne bi a ɛyɛ brɛoo, ketewaa baa. Na bere a Elija tee no, ɔde n’atade kataa n’anim, na ofii adi kogyinaa ɔbodan no ano. Na hwɛ, nne bi baa ne nkyɛn, na ɛkae sɛ: Dɛn na woreyɛ ha, Elija? Na ɔkae sɛ: Madi ninkutwe yiye ama Awurade, asafo no Nyankopɔn no; efisɛ Israelfo agyaw wo apam, wɔabubu wo afɔremuka, na wɔde nkrante akum wo adiyifo; na me na aka nko ara, na wɔrehwehwɛ me kra, sɛ wɔbeyi afi hɔ. Na Awurade ka kyerɛɛ no sɛ: Kɔ, san kɔ w’akwan so kɔ Damasko sare so; na sɛ wodu hɔ a, sra Hasael ma ɔnyɛ Siria hene. Na Yehu, Nimsi ba no, sra no ma ɔnyɛ Israel hene; na Elisa, Safat ba a ofi Abel-Mehola no, sra no ma ɔnyɛ odiyifo wɔ w’anan mu. Na ɛbɛba sɛ nea oguan fi Hasael nkrante ano no, Yehu bekum no; na nea oguan fi Yehu nkrante ano no, Elisa bekum no. Nanso magyaw nnipa mpem ason ama me wɔ Israel, nkotodwe nyinaa a wɔankotow amma Baal, ne ano biara a ennuu no ano. 1 Ahene 19:1–18.

Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.

Usumbho luka-Eliya emgedeni lumelela ukudangala komprofethi ngomlayezo kanye ngomthelela awubona ukuthi umlayezo wakhe nomsebenzi wakhe kunawo. UMose wayevikela umlayezo kaNkulunkulu owawushiwo, kanti u-Eliya wayesewuyekile umlayezo. Kungumlayezo ofanayo, ngaphandle kokuthi omunye ungowangaphakathi mayelana nebandla kanti omunye ungowangaphandle kwebandla. Nokho ngokwesiprofetho, behlangene bobabili bafanekisa umlayezo ophindwe kabili weSambulo ishumi nesishiyagalombili. Engidinga ukukugcizelela ngawo wonke amaqiniso ahlobene nomgede ngukuthi “ezinsukwini zokugcina” ukudangala okuvezwayo kunoma yiliphi icala kumayelana nomlayezo kanye nomthelela wawo.

Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.

មូសេ និង អេលីយ៉ា ទាំងពីរ តំណាងឲ្យ​អ្នកដែល «ឮ» និង «ឃើញ» «ព្រះសូរសៀង» ដែលជា «ព្រះបន្ទូល​របស់​ព្រះអម្ចាស់»។ «ព្រះបន្ទូល» នោះ តំណាងឲ្យ​ព្រះលក្ខណៈ​របស់​ទ្រង់ គឺ​សេចក្ដី​មេត្តាករុណា និង​សេចក្ដី​ពិត។ អ្នកតែងទំនុកតម្កើង​ក៏​ទូលសូម​ឲ្យ​បាន​ឃើញ​សេចក្ដី​មេត្តាករុណា​របស់​ព្រះ ដែលជា​ព្រះលក្ខណៈ​របស់​ទ្រង់​ផងដែរ។ ដើម្បី​ឃើញ «សេចក្ដី​មេត្តាករុណា» របស់​ទ្រង់ អ្នកតែងទំនុកតម្កើង​សន្យា​ថា​នឹង «ឮ» អ្វី​ដែល​ព្រះវិញ្ញាណ​មាន​បន្ទូល​ដល់​ពួកជំនុំ​ទាំងឡាយ។

> To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.

> Kepada pemimpin musik, Mazmur bagi bani Korah. Ya TUHAN, Engkau telah berkenan kepada tanah-Mu; Engkau telah memulihkan [membalikkan] penawanan Yakub. Engkau telah mengampuni kesalahan umat-Mu, Engkau telah menutupi segala dosa mereka. Selah. Engkau telah menyingkirkan seluruh murka-Mu; Engkau telah berbalik dari kedahsyatan amarah-Mu. Pulihkanlah kami, ya Allah keselamatan kami, dan hentikanlah murka-Mu terhadap kami. Apakah Engkau akan murka kepada kami untuk selama-lamanya? Apakah Engkau akan memperpanjang amarah-Mu turun-temurun? Tidakkah Engkau akan menghidupkan kami kembali, supaya umat-Mu bersukacita di dalam Engkau? Perlihatkanlah kepada kami kasih setia-Mu, ya TUHAN, dan karuniakanlah kepada kami keselamatan-Mu. Aku akan mendengar apa yang akan difirmankan Allah, TUHAN; sebab Ia akan mengucapkan damai sejahtera kepada umat-Nya dan kepada orang-orang kudus-Nya; tetapi janganlah mereka kembali lagi kepada kebodohan. Sungguh, keselamatan-Nya dekat pada orang-orang yang takut akan Dia, supaya kemuliaan diam di negeri kami. Kasih setia dan kebenaran telah bertemu bersama-sama; keadilan dan damai sejahtera telah berciuman satu sama lain. Kebenaran akan bertunas dari bumi; dan keadilan akan memandang turun dari langit. Juga, TUHAN akan memberikan apa yang baik; dan negeri kami akan menghasilkan pertambahannya. Keadilan akan berjalan di hadapan-Nya; dan akan menempatkan kami pada jalan langkah-langkah-Nya. Mazmur 85:1–13.

Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.

El texto señala que la “misericordia y la verdad” (y “verdad” es la palabra hebrea ‘emet’ a la que nos hemos estado refiriendo), que producen justicia y paz, “se besaron”. Están unidas. El salmista sitúa su canto en los postreros días del juicio investigador, cuando Dios ha “perdonado la iniquidad de” su “pueblo”. La petición es que el Señor “avive” a su pueblo.

> “A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.

> “Pungtawhna leh siamṭhatna chu Thlarau Thianghlim rawngbâwlna hnuaiah a lo thleng ngei tûr a ni. Pungtawhna leh siamṭhatna hi thil hrang hrang pahnih an ni. Pungtawhna tih hian thlarau nun thar lehna a entîr a, rilru leh thinlung thiltihtheihna tihringtharna, thlarau thihna ata thawhlehna a kâwk. Siamṭhatna tih hian remruatna siamtharna, ngaihtuahna leh zirna thupuite, chîn dân leh hman dânte thlâk danglamna a entîr. Siamṭhatna hian Thlarau pungtawhna nêna a inzawm loh chuan felna rah ṭha a chhuah thei lo vang. Pungtawhna leh siamṭhatna hian an hnathawh tûr ruat chu an ti tûr a ni a, he hnathawh an tih lâi hian an inpawl tlâng tûr a ni.” Selected Messages, book 1, 128.

The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.

“പുനരുജ്ജീവനം” എന്നു സങ്കീർത്തനകാരൻ അപേക്ഷിക്കുന്നത് താൻ മരിച്ചിരിക്കുന്നുവെന്ന് അറിയുന്ന ഒരാളുടെ അപേക്ഷയെയാണ് സൂചിപ്പിക്കുന്നത്. സങ്കീർത്തനകാരൻ അപേക്ഷിക്കുന്ന ഈ പുനരുജ്ജീവനം ഒരു ലാവോദിക്യാവാസിക്കു അപേക്ഷിക്കാൻ അത്യന്തം ദുഷ്കരമായ അപേക്ഷയാണ്; കാരണം ഒരു ലാവോദിക്യാവാസി താൻ ആത്മീയമായി മരിച്ചിരിക്കുന്നുവെന്ന കാര്യം അറിയുന്നില്ല. എന്നാൽ അവൻ അങ്ങനെ അല്ലായിരുന്നുവെങ്കിൽ, അവന് പുനരുജ്ജീവിപ്പിക്കപ്പെടേണ്ടതില്ലായിരുന്നു. “ദൈവമായ യഹോവ അരുളിച്ചെയ്യുന്നതെന്തെന്നു ഞാൻ കേൾക്കും” എന്നതോടു യോജിക്കുന്നതിലൂടെ ഈ പുനരുജ്ജീവനം സിദ്ധിക്കുന്നു; പരിശുദ്ധാത്മാവ് നമ്മുടെ ഉള്ളിൽ വസിക്കുമ്പോൾ ലഭിക്കുന്ന ആ പുനരുജ്ജീവനം നമുക്ക് ഉറപ്പാക്കുന്നതിനു മുമ്പായി മറ്റൊരു പ്രവൃത്തിയും മുന്നിൽ വരരുത്.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

> “Di antara kita, kebangunan semula kesalehan yang sejati merupakan keperluan kita yang paling besar dan paling mendesak. Mengusahakan hal ini seharusnya menjadi tugas kita yang terutama.” Selected Messages, buku 1, 121.

Speaking of the book of Revelation Sister White states the following.

Mengenai kitab Wahyu, Sister White menyatakan seperti berikut.

> “When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

> “Apabila kita sebagai suatu umat memahami apakah makna kitab ini bagi kita, akan kelihatan di antara kita suatu kebangunan rohani yang besar.” Testimonies to Ministers, 113.

The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.

Kata “pemulihan” ditakrifkan sebagai menghidupkan kembali. Mereka yang dipilih untuk termasuk dalam kalangan seratus empat puluh empat ribu itu mesti terlebih dahulu mengakui bahawa mereka mati dan memerlukan suatu pemulihan. Hakikat bahawa seratus empat puluh empat ribu itu mati merupakan suatu unsur penting dalam pekabaran yang dimeteraibukakan tepat sebelum masa percubaan berakhir. Kami masih mempunyai jauh lebih banyak lagi untuk diperkatakan tentang kebenaran ini. Yang memulihkan mereka ialah “belas kasihan” yang Allah limpahkan kepada mereka apabila Dia “memulihkan” mereka dan mengurniakan kepada mereka kebenaran-Nya. Yang memulihkan mereka ialah kebenaran bahawa Yesus ialah Alfa dan Omega, dan pengertian ini menghasilkan dalam diri mereka suatu “damai sejahtera” yang melampaui segala pengertian. Janjinya ialah bahawa “kebenaran” itu “akan bertunas dari bumi.” Pekabaran yang digambarkan sebagai “kebenaran,” iaitu Alfa dan Omega, berasal dari Amerika Syarikat, kerana ia bertunas “dari bumi.” Pekabaran pada permulaan datang dari Amerika Syarikat dan pekabaran pada akhirnya bertunas dari tempat yang sama.

With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.

Maka, dalam konteks bahawa orang-orang gua Tuhan itu merupakan suatu lambang, kita akan meninjau nabi-nabi lain yang pernah berada di dalam sebuah gua secara simbolik. Yesus mengenal pasti Yohanes Pembaptis sebagai Elia, dan Yohanes berada di dalam penjara ketika dia perlu mengetahui sama ada Yesus ialah Mesias yang akan datang. Dia perlu mengetahui tabiat Yesus yang sebenar. Dia perlu mengetahui sama ada mesej yang telah diberitakannya dan mesej yang terus diberitakan oleh Yesus itu merupakan mesej yang benar. Dia mengutus murid-muridnya untuk mengajukan pertanyaan itu kepada Yesus, dan Yesus, mengabaikan pertanyaan mereka, lalu meneruskan untuk memperlihatkan kemuliaan-Nya kepada mereka.

> “Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.

> “Bakgunuñ olça ötedürdi, Ýahýanyň şägirtleri ähli zady görüp, eşidip durdular. Ahyrsoňy Isa olary Öz ýanyna çagyryp, gören zatlaryny Ýahýa baryp habar bermegi tabşyrdy we üstüne şeýle diýdi: ‘Mende büdrär ýaly hiç bir sebäp tapmaýan adam bagtlydyr.’ Luka 7:23, R. V. Onuñ Hudaýlygy baradaky subutnama ejir çekýän ynsanýetiñ mätäçliklerine laýyk gelşinde görünýärdi. Onuñ şöhraty biziň pes halymyza çenli egilmeginde aýan boldy.”

> “The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.

> “Barutwa bazanye ubutumwa, kandi byari bihagije. Yohana yibutse ubuhanuzi bwerekeye Mesiya ati: ‘Uwiteka yansize amavuta ngo mbwirize abagwaneza ubutumwa bwiza; yantumye guhambiriza abafite imitima imenetse, no gutangariza imbohe ko zibohowe, no kubwira ababohewe ko bakinguriwe inzu y’imbohe; no kwamamaza umwaka w’imbabazi z’Uwiteka.’ Yesaya 61:1, 2. Imirimo ya Kristo ntiyatangazaga gusa ko ari we Mesiya, ahubwo yerekanaga n’uburyo ubwami bwe bwari kuzashyirwaho. Yohana yahishuriwe ukuri nk’uko kwari kwarahishuriwe Eliya mu butayu, ubwo ‘umuyaga mwinshi ukomeye wasataguraga imisozi, ukamenagura ibitare imbere y’Uwiteka; ariko Uwiteka ntiyari mu muyaga: hanyuma umuyaga ushize habaho umutingito; ariko Uwiteka ntiyari mu mutingito: hanyuma umutingito ushize habaho umuriro; ariko Uwiteka ntiyari mu muriro:’ hanyuma y’umuriro, Imana ibwira uwo muhanuzi mu ‘ijwi rito rituje.’ 1 Abami 19:11, 12. Ni ko na Yesu yagombaga gukora umurimo we, atari mu guhangana kw’intwaro no mu guhirika intebe z’ubwami n’amahanga, ahubwo ari ukubwira imitima y’abantu binyuze mu mibereho y’imbabazi no kwitanga. _Uwifuzwa Ibihe Byose_, 217.”

God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.

Kuasa Tuhan disampaikan melalui Firman-Nya. Kuasa itu dihantar ke “dalam hati manusia.” Itulah pelajaran daripada “suara yang halus lembut” itu. Namun mesej Elia ialah mesej luaran yang mengenal pasti kuasa-kuasa di luar umat Tuhan. Kristus sedang memberitahu Elia bahawa pada “hari-hari terakhir” firman-Nya ialah tempat terletaknya kuasa itu, namun “pertembungan senjata serta penumbangan takhta-takhta dan kerajaan-kerajaan,” yang dilambangkan oleh angin yang membinasakan, gempa bumi, dan api, mewakili tiga kuasa luaran yang digambarkan dalam kitab Wahyu yang akan dihadapi oleh umat Tuhan. “Angin” yang membinasakan ialah lambang Islam dalam nubuatan Alkitab. “Gempa bumi” ialah pemberontakan dan anarki Revolusi Perancis. “Api” ialah kebinasaan yang ditimpakan ke atas Sodom dan Gomora. Elia telah melarikan diri daripada kuasa kepausan untuk sampai ke gua itu, maka Tuhan menyatakan kepadanya bahawa di sebalik segala kuasa jahat yang membentuk krisis pada akhir dunia, kuasa Tuhan didapati dalam suara yang halus lembut itu.

Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.

Moses, Elijah do John the Baptist thakngai hi Pathian nungchang an hmu a nih thu chu khuia awm hriatna hmangin an testify vek a ni. “Khuia” chu mite sual leh uire takte hnam hnena pek tur hriatna awm chhun a ni. Isuan “hnam uire leh sual” tih a sawi chu investigative judgment ni tawp “ni hnuhnungte” hnam a ni. Chumi hnam hriatna chu profet Jonah a ni a, ani chu ni thum chhung khuia a awm—sangha pui ril chhungah.

> And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.

> আর লোকেরা যখন ঘনঘন সমবেত হইল, তিনি বলিতে আরম্ভ করিলেন, এই যুগ দুষ্ট যুগ; ইহারা এক নিদর্শন অন্বেষণ করে; কিন্তু যোনাহ ভাববাদীর নিদর্শন ব্যতীত ইহাকে আর কোনো নিদর্শন দেওয়া হইবে না। কারণ যেরূপ যোনাহ নীনবীয়দের নিকট এক নিদর্শনস্বরূপ ছিলেন, সেইরূপ মনুষ্যপুত্রও এই যুগের নিকট হইবেন। লূক 11:29, 30।

Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.

Jona au yekuu vnumbwi vwa dikuvhu dithatu na mishi yithatu, na Yesu wo juvha mmaḓani kwa maduvha mararu. Jona au ka tshiga, na Yesu vho ralo. Vha imela tshiga tsha mvuwo, tshine, ndi zwone, tsha tevhela lufu.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.

> Ерээд зарим бичээчид болон фарисайчууд хариулан: «Багш аа, бид Танаас нэгэн тэмдэг харахыг хүсэж байна» гэв. Харин Тэр тэдэнд хариулан айлдахдаа: «Муу бөгөөд завхай үе тэмдэг эрэлхийлдэг; гэвч эш үзүүлэгч Ионагийн тэмдгээс өөр ямар ч тэмдэг түүнд өгөхгүй. Учир нь Иона халимын хэвлийд гурван өдөр, гурван шөнө байсанчлан, Хүний Хүү ч мөн газрын зүрхэнд гурван өдөр, гурван шөнө байх болно. Ниневегийн хүмүүс энэ үетэй хамт шүүлтэд босож, түүнийг яллах болно. Яагаад гэвэл тэд Ионагийн тунхаглалаар гэмшсэн; харин болгоогтун, Ионагаас агуу Нэгэн энд байна.» Матай 12:38–41.

If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.

Jikáámá áyìnníŋ ḿfún ádùníŋ ká kà jìní ítiitáŋ ábɔ́k ájééŋ, kɛ́ íná ábɔ́k mʼbúúk mʼfɔ́ɔ̀l ká tɔ́ŋ ímíní kʼn̄gwɛ́n̄ nsi, Jónà ní Kristu ḿfúfú, ḿpíírá, ní ḿfúmúsí wáyé “akót” kɛ́ ní ísááŋ ímíŋ íkɔ́m í M̀bɔ́mbɔ́ŋ ntɛ́m. Íkɔ́ŋ Jónà áképúm áwúl í njiíŋ í nyámá-nlám, ákálá ísááŋ, nyàŋgé kɛ́ ísááŋ í ḿfúmúsí wá Kristu yá kálááŋ ísááŋ yáŋ-yáŋ íkɔ́ŋ m̀fɛ́rɛ akámwɔ́ɔ́l líbáŋ líkúú í ndáp íwɔ́ɔ́ŋ íká Kristu ákááŋ. Bó bá kɔ́m ká Móses, Elíja, Jónà, ní Kristu bá kɛ́é kɔ́b ísímbɔ́l kɛ́ m̀bɔ́mbɔ́ŋ M̀bɔ́mbɔ́ŋ í “mɛ́nŋ í nsùk,” mbɔ́k bá kɔ́b kɛ́ ní ísááŋ íkɔ́m í ábɔ́k báké bá kálááŋ.

The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.

Tanda Yunus mencakup pengalaman di gua, tempat tabiat Kristus yang penuh belas kasihan dinyatakan. Belas kasihan yang sama yang Yesus tunjukkan kepada Elia juga dinyatakan kepada Yunus ketika ia melarikan diri dari tanggung jawabnya untuk memberitakan pekabaran itu. Masih banyak lagi yang dapat dikatakan tentang Yunus, tetapi pokok-pokok lain sekarang perlu dibahas.

The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.

Gua itu, antara lain, melambangkan kematian dan kebangkitan. Umat perjanjian Tuhan pada hari-hari terakhir telah dikenal melalui banyak saksi sebagai mereka yang telah mati lalu dibangkitkan. Tentu saja, seorang Kristen harus lahir baru untuk melihat Kerajaan Allah, dan ini melambangkan kematian manusia lama yang bersifat daging, tetapi secara profetik hal itu berarti lebih daripada itu. Ini berbicara tentang suatu pesan yang terhenti di tengah jalan. Elia berhenti memberitakan pesan itu, Yunus melarikan diri daripada memberitakan pesan itu. Yohanes dilemparkan ke dalam penjara dan dihukum mati. Yesus disalibkan.

The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.

Tanda Yunus, oleh itu, bukan sekadar mengenai kematian dan kebangkitan, melainkan mengenai kematian dan kebangkitan suatu pekabaran; dan semua pekabaran yang ditipologikan dalam firman Tuhan melambangkan pekabaran amaran terakhir yang diberikan oleh Bapa kepada Yesus, yang kemudian memberikannya kepada Gabriel, yang kemudian memberikannya kepada nabi itu, yang lalu menuliskannya dan mengutusnya kepada jemaat-jemaat. Tuhan pernah bersedia mengakhiri pekabaran itu dan memulakannya semula dalam pengalaman gua Musa. Elia mengakhiri pekerjaannya sebagai seorang utusan lalu melarikan diri ke gua. Yunus melarikan diri ke Tarsis. Yohanes Pembaptis dibunuh, demikian juga Yesus. Semua kesaksian ini harus dibawa kepada kitab Wahyu dan disejajarkan satu dengan yang lain. Daniel dan Wahyu ialah dua kitab, tetapi “kesaksian Yesus” menunjukkan bahawa kedua-duanya juga merupakan satu kitab. Kedua-duanya memiliki ciri-ciri yang sama seperti Alkitab. Dua kitab yang menjadi satu kitab dan dua penulis yang melambangkan dua saksi.

Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.

ដានីយ៉ែល ជាអ្នកជាប់ឃុំរបស់បាប៊ីឡូន ហើយបន្ទាប់មករបស់មេឌូ-ពើស៊ី បានស្លាប់ជានិមិត្តរូប នៅពេលដែលគាត់ត្រូវបានបោះចូលទៅក្នុងរូងសិង្ហ។ យ៉ូណាសបានស្លាប់ជានិមិត្តរូប នៅពេលដែលត្រីបាឡែនលេបគាត់។ យ៉ូហាន អ្នកវិវរណៈ បានស្លាប់ជានិមិត្តរូប នៅពេលដែលគាត់ត្រូវបានបោះចូលទៅក្នុងប្រេងកំពុងពុះ។ វីល្លៀម មីឡ្លើរ បានស្លាប់ ប៉ុន្តែមានព្រះបន្ទូលសន្យាថា ទេវតាកំពុងរង់ចាំនៅផ្នូររបស់គាត់ សម្រាប់ការរស់ឡើងវិញរបស់មនុស្សសុចរិត។ ការបម្រើផ្សាយ Future for America បានស្លាប់ជានិមិត្តរូប នៅថ្ងៃទី 18 ខែកក្កដា ឆ្នាំ 2020។

The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.

सिरा ꯄꯥꯄꯦꯜ ꯄꯥꯋꯥꯔꯒꯤ ꯑꯁꯨꯛ ꯑꯃꯥ ꯁꯤꯡꯍꯠꯂꯛꯄ ꯔꯣꯡꯁꯦꯡꯗ ꯂꯥꯏꯔꯤꯛ ꯄꯤꯕ ꯑꯄꯨꯟꯕꯥ ꯐꯠꯅꯕ ꯄꯥꯝꯕꯤ ꯑꯗꯨ ꯂꯦꯡꯂꯤ। ꯔꯣꯡꯁꯦꯡ ꯁꯤꯡꯍꯠꯂꯛꯄ ꯑꯁꯨꯛ ꯑꯃꯥ ꯑꯗꯨ ꯔꯦꯕꯦꯂꯦꯁꯟꯒꯤ ꯆꯥꯄꯇꯔ 13 ꯑꯃꯁꯨꯡ 17ꯒꯤ ꯍꯧꯖꯤꯛ ꯑꯃꯥꯅꯤ। ꯑꯁꯨꯛ ꯑꯃꯥ ꯑꯗꯨ ꯁꯤꯡꯍꯠꯂꯛꯄ ꯃꯇꯨꯡ ꯑꯗꯨꯗ ꯑꯔꯤꯁꯤꯡ ꯄꯥꯄꯁꯤ ꯔꯦꯕꯦꯂꯦꯁꯟꯒꯤ ꯆꯥꯄꯇꯔ 17ꯗ ꯐꯣꯡꯕ ꯃꯅꯨꯡꯗ ꯑꯍꯨꯝꯁꯨꯕ ꯂꯩꯕꯥ ꯂꯩꯔꯝꯕ ꯍꯦꯝꯒꯠꯄꯥ ꯌꯥꯎꯕꯅꯤ। ꯃꯁꯤ ꯑꯍꯨꯝꯁꯨꯕ ꯑꯣꯏꯅ ꯈꯪꯉꯜꯂꯤ, ꯃꯁꯤ ꯍꯥꯏꯅꯥ ꯃꯗꯨ ꯇꯔꯦꯠꯀꯤ ꯃꯅꯨꯡꯗꯒꯤ ꯑꯃꯥꯅꯤ। ꯑꯍꯨꯝ ꯍꯥꯏꯕꯁꯤ ꯑꯔꯤꯁꯦꯡꯕꯒꯤ ꯃꯔꯨ ꯑꯃꯅꯤ, ꯃꯔꯝꯗꯤ ꯄꯨꯜꯁꯤ ꯆꯨꯔꯤꯟꯕꯥ ꯑꯗꯨ ꯑꯣꯏꯔꯕ ꯅꯨꯄꯥ ꯑꯃꯥ ꯄꯣꯛꯄ ꯃꯇꯨꯡ ꯑꯗꯨꯗ ꯅꯨꯃꯤꯠ ꯑꯍꯨꯝꯁꯨꯕꯗ ꯄꯥꯎꯊꯣꯛꯄꯥ ꯌꯥꯎꯕ ꯆꯨꯄꯅꯥ ꯑꯃꯅꯤ। ꯈ꯭ꯔꯤꯁꯆꯤꯌꯟ ꯗꯤꯁꯄꯦꯟꯁꯦꯁꯟꯗ ꯃꯁꯤꯒꯤ ꯃꯍꯨꯠꯁꯤ ꯕꯥꯞꯇꯤꯖꯝꯅ ꯁꯤꯡꯍꯠꯂꯛꯄ ꯑꯣꯏꯈꯤ, ꯑꯃꯁꯨꯡ ꯕꯥꯞꯇꯤꯖꯝꯅ ꯈ꯭ꯔꯤꯁꯠꯀꯤ ꯁꯤꯕ, ꯂꯣꯟꯊꯕ ꯑꯃꯁꯨꯡ ꯑꯔꯤꯁꯦꯡꯕ ꯑꯗꯨ ꯃꯥꯔꯛ ꯑꯣꯏꯔꯤ। ꯈ꯭ꯔꯤꯁꯠ ꯑꯗꯨ ꯇꯔꯦꯠꯄꯥ ꯅꯨꯃꯤꯠꯀꯤ ꯃꯇꯨꯡ ꯅꯨꯃꯤꯠꯇ ꯑꯔꯤꯁꯦꯡꯈꯤ। ꯃꯔꯝ ꯑꯗꯨꯅ ꯃꯍꯥꯛ ꯄꯣꯔꯣꯐꯦꯇꯤꯛꯇ ꯅꯨꯃꯤꯠ ꯑꯍꯨꯝꯁꯨꯕꯗ ꯑꯔꯤꯁꯦꯡꯈꯤ। ꯆꯍꯤ ꯂꯤꯁꯤꯡ ꯑꯃꯥ ꯂꯥꯗꯨꯅ ꯔꯦꯁꯠ ꯇꯧꯕ ꯃꯇꯨꯡ ꯑꯗꯨꯗ, ꯑꯅꯧꯕ ꯑꯣꯏꯅ ꯁꯦꯝꯕ ꯃꯥꯂꯦꯝ ꯑꯗꯨ ꯑꯍꯨꯝꯁꯨꯕ ꯃꯤꯂꯦꯅꯤꯌꯝꯗ ꯑꯔꯤꯁꯦꯡꯂꯤ।

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